Higher Order Thinking Skills

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"Higher Order Thinking Skills"
Benjamin Bloom's, Cognitive and Affective Taxonomies
by
Dean Gotcher
(revised 4-6-2014)
I encourage you to do with this article what I do with all the articles I read. I read them all the way through, two
or three times if necessary, before passing judgment, i.e. before responding. Otherwise unlearned arguments
ensue. While the body of this issue/article is nine pages, the next twenty-six page are endnotes, providing you
with the particulars. Don't miss the Endnotes. Especially #3 and #10.
Through our use of "higher order thinking skills" (questioning and challenging established laws to
'discover' new ones), which is used in science on material things, we are blessed with cars, airplanes,
TV's, computers, etc. But when Benjamin
Bloom used it on the children in the classroom,
i.e. his "Taxonomy" being a "psychological
classication system" ("behavior science"),
he materialized (humanized) all the children
who participated, detoxing them (cleansing or
washing them) of their parent's authority.
Each child carries his parents' standards into
the classroom, which divides him from the
other children in the classroom, i.e. in the
"community." By giving the children an
experience of nding what they have in
common, setting aside what makes them
different, i.e. setting aside their parents' standards, they are able to transcend the conditions of the
traditional home, nding identity in themselves instead, 'discovering' themselves within "the group" of
children. Transcending parental authority they 'discover' themselves to be "of nature only." "Science
is only genuine science when it proceeds from sense experience, in the two forms of sense
perception and sensuous need, that is, only when it proceeds from Nature." (Karl Marx, MEGA
I/3)
Within the traditional home, when the Father gives rules and commands, i.e. "Take out the garbage"
for example, the child knows what he is to do, Knowledge being the rst stage of Bloom's Cognitive
Domain (although Bloom denes it differently, as he does all his stages, dening it according to
dialectic 'reasoning' which negates the Father's authority, i.e. parental authority in the thoughts and
actions of the child). Then as the Father asks the child if he comprehends what he just said, i.e. "Do
you understand what I just said," i.e. meaning "You had better do what I say, 'or else,'" the child
becomes subject to the Father's authority, i.e. Comprehending being the second stage of Bloom's
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Cognitive Domain. At this stage (the thesis stage of stability) the Father's authority is made clear to
the child. It is up to the child to either obey and be blessed or disobey and be punished, an either-or
condition, with obedience being the expected behavior. "The fear of the LORD is the beginning of
knowledge: but fools despise wisdom and instruction." Proverbs 1:7
This is where Bloom's third stage i.e. Application, comes into play, with, in this case, the child not
"feeling" like doing the Father's will, not wanting to take the garbage out, deciding instead to go and
play. It is here that the child, in a traditional home, learns the value of obedience, i.e. his Analysis of
his behavior in the light of his Father's authority (Bloom's fourth stage), the Analysis being, he had
better pay attention to (attend and respond to) the Father's commands and rules (do what his Father
says) as the Father takes him to the "wood shed," chastening him for his disobedience. It is in the
Father's authority to chasten His children when they are disobedient that the child's behavior, i.e.
"human nature" (the antithesis stage of the child's resistance or tension against authority) is restrained,
restoring him to the Father's authority, i.e. with the child learning the importance of knowing, i.e.
according to the Father's will. This pattern is explained in Hebrews 12:5-11 It is here, with each
individual child being personally held accountable for his actions before the Father, that individuality
is created.
Known as duality, right-wrong, i.e. either-or thinking carries with it a certainty, i.e. "Because dad said
so," i.e. "Because I say so," i.e. "Because it is" and therefore is not tolerant of putting ambiguity, i.e.
opinion, i.e. deviancy, i.e. theory into practice, i.e. the "guilty conscience," i.e. the Father's voice in
the child keeping the child from going in the wrong direction, i.e. following his "feelings" of the
'moment,' i.e. acting out his opinion and/or the opinions of others, directing him to do the right thing
instead, i.e. thinking and acting according to the Father's will. The Father's authority is 1) the
giving (the preaching and teaching) of rules, commands, facts, and truth to be accepted and obeyed
"as given" or "as is" (by faith), i.e. to be carried out without questioning their validity (if there are any
questions they are asked in respect for the ofce, i.e. honoring the Father's authority, they are asked
only to correct any misunderstanding as to what to do and how to do it, know more about what to do
and how to do it, or know if there might be or suggest another way of doing it, accepting "No" as an
answer without "murmuring"), 2) blessing those children who obey, 3) chastening those children who
do not obey, and 4) casting out those children who disrespect His authority (behave in a way that he
can no longer rule over his family). "Children, obey your parents in the Lord: for this is right.
Honour thy father and mother; which is the rst commandment with promise; That it may be well
with thee, and thou mayest live long on the earth." Ephesians 6:1-3 Notice the clause, "in the
Lord," meaning parents are under authority as well, i.e. under God. Therefore if the parents demand
the children do an ungodly deed, despite the possibility of being chastened or cast out by the parents
(the parents right), the children have (or the child has) the right to not carry it out, having (despite
what might happen to them) a clear conscience before God.
The child's nature ("human nature") is to approach pleasure and avoid pain, i.e. his behavior being
controlled by the current situation or environment which engenders pleasure or pain, or promises to
augment pleasure (attenuating pain) or engender pain (with the absence of pleasure being pain).
When we come into contact with, i.e. become aware of, or think upon (imagine) a gratifying object in
the environment (our ability to think upon something being a part of that environment) our nervous
system naturally 'liberates' dopamine (a chemical our body naturally produces, known as a
neurotransmitter) into a small gap between the nerve endings called a synaptic gap. Thus, when a
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child is grabbing for an object of gratication it is more than likely he is doing so to initiate or sustain
dopamine 'emancipation.' Although he (and his parents) may not know it, he is not in love with the
gratifying object itself. He is in love with (wants) the dopamine (the sensation of pleasure) that is
'emancipated' within his nervous system when he comes into contact with the object of gratication,
i.e. becomes aware of it or hopes to attain it (Immanuel Kant wrote in Critique of Pure Reason: hope
is in happiness, happiness is in pleasure, pleasure is in the mindand now we know that that
"pleasure" is dopamine being 'emancipated' into the synaptic gaps within our nervous system, i.e.
especially within our brain where we become aware of it, when we come into contact with or are
thinking upon objects of gratication, making all things material, i.e. of the earth). Because the child,
by nature is living for the pleasures of the 'moment' he is subject to the ever 'changing' environment.
His thoughts and actions being subject to his impulses and urges of the 'moment, i.e. "lusting" after
the things of the world, he is readily adaptable to 'change,'' i.e. "unstable" in all his ways (2 Peter
2:7-22). Unless his nature is restrained (directed) by parental authority he will behave as thought he
owns whatever it is that is pleasurable to him in the 'moment,' grabbing for (insisting upon, i.e.
demanding) whatever he "wants" in the 'moment.'
This explains why socialists think and act as though they own everything they see, i.e. as unrestrained
children, wanting to "control" everything in the world that stimulates dopamine 'emancipation,' i.e.
Eros, i.e. pleasure, "enjoyment," i.e. "lust," i.e. including your property, your business, your children,
and even you (and your spouse). Capitalism means to capitulate, as in doing your best "as unto the
Lord," i.e. obeying the Father, despite your not getting carnal pleasure out of it for yourself, in the
'moment' (thinking and acting according to the esh), your pleasure being in pleasing the one you are
serving (thinking and acting according to the spirit). The former focuses upon the emotions of the
'moment' (sensuousness), "lusting" after the pleasures of the 'moment' ("loving" others because of the
pleasures they are providing you), while the latter focuses upon doing the job right the rst time
(righteousness), whether pain or pleasure is involved (loving others despite the pain they are putting
you through). The former seeks to do the job "right," "right" meaning having pleasure while doing it.
The latter gets pleasure from doing the job right, the issue being not to do the job wrong. A parent's
love for their children is the closest worldly man can come to 'rationally' understanding God's love for
man. George Hegel advocated the former, man's love for pleasure: "When a man has finally
reached the point where he does not think he knows it better than others, that is when he has
become indifferent to what they have done badly and he is interested only in what they have done
right, then peace and affirmation have come to him." (Carl Friedrich, The Philosophy of Hegel)
The 'shift' is devious and insidious. By being "indifferent" to doing the job wrong, man is 'liberated'
from righteousness, sensuousness ("peace and affirmation," i.e. pleasure, i.e. the approval of one's
carnal nature being approved by carnal man) becoming the way of "life."
Bloom, in his Cognitive Domain, Book 1, recognized that as each child progresses from honoring
parental authority to the questioning and challenging of it he becomes unstable in his "skills and
abilities," i.e. "Skills and abilities may thus be rather unstable and unpredictable," the child having to
learn new behavior (letting his "feelings," i.e. his natural "lust" for pleasure have input in the decision
making process of what is right and what is wrong behavior, i.e. what is of worth and what is not), i.e.
which is not in line with his "old" way of doing things, i.e. obeying his parent's commands without
questioning their authority, i.e. requiring him to set aside pleasure and endure pain, if or when
necessary, in doing the Father's will. Instead of grading the child according to his behavior, i.e. doing
things right or wrong, Bloom grades each child's (parent's, teacher's, school's, "community's")
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intentions, whether his "feelings" are manifested in his behavior and his behavior manifests his
"feelings," i.e. seeking approval of "the group" (supporting "community," i.e. socialismunder the
control of facilitators of 'change') or seeking the approval of the Father (supporting the Father's
authority, i.e. individualismunder God) or somewhere along this spectrum or continuum of
'change'). His 'shift' in how the child is to think and act is based upon his rejection of duality
(right-wrong thinking and acting) and his embracing of plurality
1
(along the spectrum of
pleasure-pain, i.e. where the worth of the day, the object, or the person is based upon the amount of
pleasure the childborn or unbornor the adultof good or bad health, young or oldis
experiencing, giving or has the potential of giving to others, i.e. contribute to society, versus the
amount of pain they are experiencing, inicting or have the potential of inicting, upon others, i.e.
burdening society).
With His children growing up under His "top-down" authority (the Patriarchal Paradigm), i.e.
accepting it as the right way of feeling, thinking, and acting, the Father's authority is carried out into
the public arena. It is carried into education with teachers 1) giving rules, commands, facts, and truth
to be accepted and obeyed "as is," i.e. to be carried out without questioning their validity (if their are
any questions they are asked in respect for the ofce, i.e. honoring the teachers authority, i.e. they are
asked only to correct any misunderstanding as to what to do and how to do it, know more about what
to do and how to do it, or know if there might be or suggest another way of doing it, accepting "No"
as an answer without "murmuring"), 2) blessing those students (children) who obey (do their
homework right), 3) chastening those students who do not obey (giving bad grades to those students
who do their homework wrong or do not do it, and physically chastising those who behave badly),
and 4) casting out those children who disrespect the teacher's authority, i.e. disrupt the class, thereby
initiating and sustaining the "old" world order of "top-down" authority. The conditions that apply to
the children, i.e. under God (Ephesians 6:1), applies to the students as well.
It is therefore carried into the workplace with the employer (private landowner, businessman, etc.)
having the rights of 1) - 4), with the employees having the right to, under God, not carry out ungodly
orders (Ephesians 6:1 and Romans 13:1-6)known as "freedom of the conscience." It is carried into
government with the constituents (the citizens) having the rights of 1) - 4) (the representatives, in this
case, as children, are sent to re-present the parents, i.e. their constituents position), with the
constituents having the right to, under God, not carry out ungodly laws which their representatives
(now including court and president) have passed (Ephesians 6:1 and Romans 13:1-6). Thus all
institutions which honour the Father's authority, initiate and sustain the parent's "top-down" way of
thinking and acting within the neighborhoods, towns and cities, townships, counties, states, nation,
and the world.
"Higher order thinking skills" when used on morals and ethics, negates this order, making the child's
nature ("human nature") the standard by which to determine what is right and what is wrong, what is
good and what is evil. Thereby, by 'changing' the home, the schools, the workplace, government, and
even the "church" into institutions of "higher learning," they are 'changed' from being institutions
promoting godly restraint into institutes negating godly restraint, with the children (collectively)
becoming "as god" themselves.
"Higher order thinking skills" when used on morals and ethics becomes dialectic 'reasoning,'
2
negating the Patriarchal Paradigm, i.e. negating the Father's authority (the parents' authority over their
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children) in the thoughts and actions of the children when put into praxis (into social action). It is
about turning the child's thoughts from the Father's "Not" (as in "Thou shalt not") to his own "ought"
(as in "I ought to be able to"), i.e. negating the Father's "Not" in his thoughts and actions, allowing
him to make his "ought, i.e. his opinion 'reality.'
By Bloom going to Synthesis (some swap Synthesis and Evaluation, i.e. Bloom's fth and six stages
today all stages are dened in verb form, i.e. motion, instead of nouns, i.e. labels or rigidRobert
J. Marzano, i.e. "Marzano's Taxonomies" has "updated" Bloom's works, keeping it in sink with
Common Core, i.e. "assessing students progress" in Common Core, redening Bloom's Cognitive
Domain from "Knowledge, Comprehension, Application, Analysis, Synthesis, and Evaluation" to
"retrieval, comprehension, analysis, knowledge utilization, metacognition, and self-system thinking")
the students must nd what they have in common with each other in their classroom experience, i.e.
their "'feeling' of dissatisfaction" with having to do what someone else tells them to do without it
having any meaning to them, i.e. their "feelings" (desires or "ought") having no part in the event, i.e.
getting no pleasure out of it for themselves other than the pleasure of pleasing the one in authority
over them. By introducing the Affective Domain
3
into the classroom curriculum, Bloom 'changed'
education (the classroom environment) from the learning of facts and truth (individualism) to the
"building of 'human relationships'" (socialism). Therefore, the children's parent's differing positions
on issues (their right-wrong way of thinking and acting, which comes in with each child) must be put
aside by each child, if they are to come to synthesis or consensus., i.e. to a "feeling" of "oneness"
regarding the social or personal issues of the day, i.e. how they would deal with them themselves, i.e.
collectively. The approval of many, i.e. "the group" (socialism) replaces the approval of one, i.e. the
parent (individualism). The classroom environment itself, with the teacher either preaching and
teaching facts and truth for the students to accept without question (by faith) or with the students
being encouraged to dialogue their opinions amongst themselves, coming to a consensus as to a
possible solution to social issues, directly affects the student way of thinking and acting. "[Kurt]
Lewin emphasized that the child takes on the characteristic behavior of the group in which he is
placed. . . . he reects the behavior patterns which are set by the adult leader of the group."
(Wilbur Brookover, A Sociology of Education)
With all the children agreeing upon what is natural (agreeable) to them all becoming the 'norm," i.e.
"normal," any thought or behavior which is not in agreement, i.e. not natural, becomes "abnormal."
Coming to consensus is based upon the child's "feelings" and "thoughts" (with his "thoughts" taken
captive to his "feelings" which are taken captive to the sensuous environment of the 'moment,' i.e.
with the child concerned about the "group's approval" or the "group's disapproval" to his response).
In this way, i.e. with each child focusing upon "the group's approval" rather than their Father's
approval (known as "group dynamics" and "force eld analysis"Kurt Lewin), the child is 'liberated'
from the Father's authority, i.e. freed from having to obey his Father's commands, i.e. freed from
fearing the Father's chastening of him for his disobedience (freed of God's commands and threat of
judgment, i.e. as Satan's statement "You shalt not surely die"), nding synthesis, i.e. unity with the
other children of like thoughts and actions instead, in an "open-ended," "non-directed" ("We can
talk about anything" and "no one is to judge us, i.e. 'tell' us how we are to feel, think, and act")
environment (Carl Rogers, on becoming a person: A Therapist View of Psychotherapywith Rogers
confessing: "Experience is, for me, the highest authority."
[4]
"Neither the Bible nor the prophets,
neither the revelations of God [nor parental authority] can take precedence over my own direct
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experience.").
Evaluation is the child's ability to use this same method (dialectic 'reasoning') in all the events of his
life, overcoming all situations which prevent him from being "normal," i.e. from thinking and acting
according to "human nature," i.e. thinking and acting in harmony with all the children of the world,
'liberating' himself and all the other children of the world from the Father's authority.
5
For these
stages to become reality, the Father's authority must be called into question, i.e. his rules, commands,
facts, and truth must be questioned. Bloom wrote: "We recognize the point of view that truth and
knowledge are only relative and that there are no hard and fast truths which exist for all time and
places." (Benjamin S. Bloom, Taxonomy of Educational Objectives: Book 1 Cognitive Domain)
This follows in line with Karl Marx: "In the eyes of the dialectical process, nothing is established
for all times, nothing is absolute or sacred."
George Hegel stated it this way: "Lawfulness without law." In other words, the child's nature, i.e. the
laws of nature, i.e. the law of the esh must inuence (take precedence over) his decision-making
instead of the laws of the Father if he is to nd unity with the world, i.e. become at-one-with the
nature, in pleasure, in the 'moment.' After all, the scriptures conrm that the conict is between the
nature of the child, i.e. the world and the Father's authority. "If any man love the world, the love of
the Father is not in him. For all that is in the world, the lust of the esh, and the lust of the eyes,
and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the
lust thereof: but he that doeth the will of God abideth for ever." 1 John 2:16-18 "No servant can
serve two masters: for either he will hate the one, and love the other; or else he will hold to the one,
and despise the other. Ye cannot serve God and mammon." Luke 16:13 Rejecting the Father's
authority, those of dialectic 'reasoning,' i.e. facilitators of 'change' can only see one master, i.e.
"mammon," i.e. the nature of the child.
The obstacle to be overcome (if lasting socialist 'change,' globalism is to take place and be sustained,
i.e. Sustainable Development) is the child's internal conict (antithesis) between the Father's authority
(law) and his own carnal desires (lawfulness), known as a "guilty conscience," i.e. Romans 7:14-25
But, unlike the solution found in Romans 7:25, i.e. having faith in the only begotten Son of God, who
obeyed His Father in all things, the Father imputing His Son's obedience, i.e. righteousness to all who
have faith in Him, dialectic 'reasoning,' i.e. "higher order thinking skills" in morals and ethics,
elevates the law of the flesh, i.e. "human nature" above (over and against) the law of the Father,
negating the law of faith insteadmaking the Son a savior from the law, i.e. from the "establishment,"
i.e. living and dying for the cause of the "oppressed," (resurrection only being found in the hope of
man rediscovering himself reborn to become at-one-with himself and the world in pleasure, in the
moment, i.e. of "human nature" only). "One of the most fascinating aspects of group therapy is that
everyone is born again, born together in the group." (Irvine D. Yalom, Theory and Practice and
Group Psychotherapy) If the child evaluates his thoughts and actions (the world) from the Father's
commands, rules, facts, and truth then he becomes subject to the Father's authority. But if he
evaluates his thoughts and actions (the world) from "human nature," which come naturally from
within himself, he is 'liberated' from the Father's authority. Only by evaluating the Father's authority,
himself, and the world according to the latter, as was done in the garden in Eden, Genesis 3:1-6, can
he find unity with the world, working with it ("the group") to create a "new" world order, i.e.
becoming a "social servant," working for the common-ist cause, dedicated to initiating and sustaining
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'worldly' peace and 'socialist' harmony, negation from himself and the world around him that which
causes social disharmony, i.e. parental authority.
It is the role of the educator (the facilitator of 'change') to create an environment for 'change.' Without
bringing the child's personal "feelings" into play (his dissatisfaction with the Father's authority,
restraining his carnal desires), society would remain as it was in the past, resisting 'change.' "In fact,
a large part of what we call 'good teaching' is the teacher's ability to attain affective objectives
through challenging the student's fixed beliefs and getting them to discuss issues." "The major
impact of the new program is to develop attitudes and values toward learning which are not shared
by the parents." (David Krathwohl, Benjamin S. Bloom, Taxonomy of Education Objectives Book 2
Affective Domain 1964) Instead of evaluating social issues from the parent's perspective, social issues
are instead used in the classroom to reinforce the socialist propaganda that authority figures repress
their citizens, as parent's repress their children. The truth is: dad and mom are not perfect, they may
be downright tyrants, i.e. using the office of authority they find themselves in for their own carnal
gain. But the office is perfect, given to them by God. According to dialectic 'reasoning,' it is this
office that is of issue. Negate the Father's authority in the child and there is no God above man but
only man as man, i.e. united as "one," becoming god themselves
6
.
The scriptures warn us: "The heart is deceitful above all things, and desperately wicked: who can
know it?" Jeremiah 17:9 By opening up the child's heart, making it the ground from which to
determine right from wrong, Bloom admits that he has opened up "Pandora's Box," a box full of
evil, which once opened can not be closed. Bloom wrote: "It is in this 'box' that the most influential
controls are to be found." "The affective domain [the heart of the child, i.e. Pandora's Box]
contains the forces that determine the nature of an individual's life and ultimately the life of an
entire people." "We are not entirely sure that opening our box' is necessarily a good thing; we are
certain that it is not likely to be a source of peace and harmony ...." (David Krathwohl, Benjamin S.
Bloom, Taxonomy of Education Objectives Book 2 Affective Domain 1964) But he opened it up in the
classroom anyway, knowing what affect it would have upon the home as well as society, allowing
those of abomination to have 'liberty' without having a "guilty conscience." But to create a world of
'change,' i.e. a "new" world order 'liberated' from the Father's authority, according to Bloom, the
child's heart, (his dissatisfaction with parental authority) had to be opened and it was the role of the
educator (the facilitator of 'change') in the classroom (in the workplace, in the government, in the
"church") to do the job. incest
It is important to note that the first four commandments (of the Ten Commandments) are sacred,
dealing with man before God. The next six are secular, dealing with man's relationship with man,
under God. It is important to note that the first of the six, which the next five depend upon, reads:
"Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy
God giveth thee." Exodus 20:12 Is it no wonder that we are facing the ills of the last five in our
nation, i.e. killing, adultery, stealing, lying, coveting, having removed the fifth from the classroom.
What Bloom means by "higher order thinking skills," i.e. the tool of Common Core, is the child's
experience in the classroom learning how to 'liberate' himself and all the children of the world from
the inuences of the traditional home, paving the way for socialism, i.e. globalism, i.e. the "new"
world order (freed of parental authority). Bloom admitted the affects his Taxonomy (deliberately)
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was having in the home. "There are many stories of the conflict and tension that these new
practices are producing between parents and children." (David Krathwohl, Benjamin S. Bloom,
Taxonomy of Education Objectives Book 2 Affective Domain 1964)
It was therefore imperative that the classroom became a "laboratory," i.e. an environment where the
children could safely 'discover' themselves (without their parents' knowledge), i.e. 'discovering' who
they 'really' are without their parents pressuring them to think and act according to their standards and
their way of thinking and acting, if 'change' (in the child and in society) was to become a 'reality.'
Bloom wrote: "objectives [of changing the child and the world] can best be attained where the
individual is separated from earlier environmental conditions and when he is in association with a
group of peers who are changing in much the same direction and who thus tend to reinforce each
other." "To create effectively a new set of attitudes and values, the individual must undergo great
reorganization of his personal beliefs and attitudes and he must be involved in an environment
which in many ways is separated from the previous environment in which he was developed.
...many of these changes are produced by association with peers who have less authoritarian points
of view, as well as through the impact of a great many courses of study in which the authoritarian
pattern is in some ways brought into question while more rational and non-authoritarian behaviors
are emphasized." (David Krathwohl, Benjamin Bloom, Taxonomy of Educational Objectives: Book
II Affective Domain)
Warren Bennis noted that to negate the parent's authority in the children "it is necessary articially to
create an experiential chasm between parents and children." (Warren Bennis, The Temporary
Society) It is in the "experiential chasm" that the children 'discover' what they have in common, i.e.
their desire to be-at-one with nature, in pleasure, in the 'moment,' as well as the source of their
disharmony, i.e. "repression," "alienation," and "neurosis," i.e. their parent's authority. "Then both
parties recognize their rigidified position in relation to each other as the result of detachment and
abstraction from their common life context. And in the latter, the dialogic relation of recognizing
oneself in the other, they experience the common ground of their existence." (Jrgen Habermas,
The Idea of the Theory of Knowledge as Social Theory)
The sole purpose of using Bloom's Taxonomies in the classroom is to negate the Father's authority in
the children. The Father's authority engenders individualism, resulting in the children holding to their
parent's position, resisting 'change' despite the pressure of the group. The issue is how to overcome
the influence of the Father's authority upon the children, i.e. the "guilty conscience." It is through the
use of "higher order thinking skills" in morals and ethics that the children can be not only 'liberated'
from their Father's authority but also transformed
7
into socialists. As Karl Marx stated: "It is not
individualism [where every individual man will stand before God (as a child before his Father, as a
student before his teacher, as a worker before his boss, etc.) and be held accountable for his actions,
i.e. doing right and not wrong according to His will, i.e. living according to His Words] that fulfills
the individual, on the contrary it destroys him. Society ["human relationship," i.e. "community," i.e.
"equality" according to the flesh, according to "human nature," i.e. "We working for Us," i.e.
socialism, i.e. common-ism, i.e. men dialoguing their opinions, i.e. how they "feel" and what they
"think" in the 'moment' to a consensus, i.e. to a "feeling" of "oneness," i.e. compromising or
suspending their position (the parent's commands and rules) for the sake of unity, i.e. for the sake of
socialist harmony and worldly peace, etc.] is the necessary framework through which freedom and
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individuality are made realities." (John Lewis, The Life and Teaching of Karl Marx)
It's is through the use of Bloom's Taxonomies in the classroom, i.e. Marx and Freud united as one
8
in
dialectic 'reasoning,' that the thoughts and actions of our nation have been 'changed,' i.e. from
respecting authority to the questioning of it, i.e. where the children no longer honour their parent's
authority but question and challenge it, with the end result being the negation of man having faith in
God (the children no longer having faith in their Father's authority but rather in their own nature and
the nature of all mankind, as in Genesis 3:1-6, 'liberating' themselves from the Father's, i.e. God's
authority). After having children of his own, it is interesting to note that Abraham Maslow began to
question the very process for which he is famous. "... my children got me into conict with my
theory." "Ive been in continuous conict over this Esalen-type, orgiastic, Dionysian-type
education." "Who should teach whom [parent's their children or children their parents]?"
(Abraham Maslow, Journals of Abraham Maslow) Parent's should take his warning to heart and
rescue their children from the "Esalen-type, orgiastic, Dionysian-type education" Bloom's
curriculum is giving them.
What Common Core (founded upon Bloom's Taxonomies) is all about is the cleansing of the
Universities of the traditional professors of restraint. As Mao's cultural revolution, millions of youth
are being sent from lower education in through their doors to overwhelm and remove the resisters of
'change,' thereby 'liberalizing' all professions which come out their doors. This was the concern of
Phillip Jacob (traditional values remaining in all professionals, even after attending college, addressed
in his book Changing Values in College) which (according to Bloom) set the Affective Domain book
into motion. "Perhaps one of the most dramatic events highlighting the need for progress in the
affective domain was the publication of Jacobs Changing Values in College (1957)." (David
Krathwohl, Benjamin S. Bloom, Taxonomy of Education Objectives Book 2 Affective Domain 1964)
If you do not address Bloom's Taxonomies, i.e. their use in the classroom, i.e. used to negate the
Father's authority in the thoughts and actions of the children, you have not addressed Common Core,
i.e. the negation of the sovereignty of this nation in the thoughts and actions of its citizens.
The Word of God warns us: "And I will give children to be their princes, and babes shall rule over
them. And the people shall be oppressed, every one by another, and every one by his neighbour: the
child shall behave himself proudly against the ancient, and the base against the honourable." "As
for my people, children are their oppressors, and women rule over them. O my people, they which
lead thee cause thee to err, and destroy the way of thy paths." Isaiah 3:4-5, 12
What happens in the classroom does affect the home, the nation, and the world. "My people are
destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that
thou shalt be no priest to me: seeing thou hast forgotten the law of thy God [the Father's authority],
I will also forget thy children." Hosea 4:6 The old saying goes: "Who rocks the cradle, rules the
world." Who is rocking your child's cradle, those using Bloom's Taxonomies on your child in the
classroom or you, teaching your children to do right and not wrong, according to God's will?
By negating parental authority, the children have nothing to inherit, change agents having gained
control over it to entertain themselves with. George Hegel, sounding more like Karl Marx, wrote:
"On account of the absolute and natural oneness of the husband, the wife, and the child, ... the
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surplus is not the property of one of them ... all contracts regarding property or service and the like
fall away ... the surplus, labour, and property are absolutely common to all, inherently and
explicitly." (George Hegel, System of Ethical Life) In other words, your spouse, you children, your
property, your business, and your very own life belongs to the "community" of immorality, i.e. subject
to the world of abomination, i.e. subject to the facilitators of 'change.'. ''And he said unto them, Ye
are they which justify yourselves before men; but God knoweth your hearts: for that which is
highly esteemed among men is abomination in the sight of God." Luke 16: 15
"The transgression of the wicked saith within my heart, that there is no fear of God before his eyes.
For he flattereth himself in his own eyes, until his iniquity be found to be hateful. The words of his
mouth are iniquity and deceit: he hath left off to be wise, and to do good. He deviseth mischief
upon his bed; he setteth himself in a way that is not good; he abhorreth not evil." Psalms 36:1-4
"As it is written, There is none righteous, no, not one: There is none that understandeth, there is
none that seeketh after God. They are all gone out of the way, they are together become
unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with
their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of
cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways:
And the way of peace have they not known: There is no fear of God before their eyes." Romans
3:10-18
"To whom shall I speak, and give warning, that they may hear? behold, their ear is uncircumcised,
and they cannot hearken: behold, the word of the LORD is unto them a reproach; they have no
delight in it. For from the least of them even unto the greatest of them every one is given to
covetousness; and from the prophet even unto the priest every one dealeth falsely. They have
healed also the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no
peace. Were they ashamed when they had committed abomination? nay, they were not at all
ashamed, neither could they blush: therefore they shall fall among them that fall: at the time that I
visit them they shall be cast down, saith the LORD." Jeremiah 6:10, 13-19 The only solution is to:
"Trust in the Lord with all thine heart, and lean not unto thine own understanding. In all thy ways
acknowledge him, and he shall direct thy paths." Proverb. 3: 5-6
Institution for Authority Research, Dean Gotcher 2014
Endnotes
1. Abraham Maslow, known for his "Hierarchy of 'Felt' Needs" chronology, wrote: "History, almost
universally, has dichotomized this higher & lower
[God above man, the Father above the child directing
his steps], but it is now clear that they are on the
same continuum, in a hierarchical-integration of
prepotency [the Father's authority, i.e. doing right and
not wrong, verses the child's carnal nature, i.e.
approaching pleasure and avoiding pain] &
postpotency [the children of the world 'liberated' from
the FA, being only of themselves, of "human nature"
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only, i.e. augmenting pleasure and attenuating pain
being the only 'purpose' of life]." (Abraham Maslow,
The Journals of Abraham Maslow) Maslow's fellow
socialist (Transformational Marxist), Carl Rogers wrote: "Individuals move not from a fixity
through change to a new fixity, though such a process is indeed possible. But [through a]
continuum from fixity to changingness, from rigid structure to flow, from status to process [from
doing right and not wrong, according to some higher standard than human nature, to where pleasure
and the augmentation of it becomes the only 'drive' and 'purpose' of life]." "In this process the
individual becomes more open to his experience ['justifying' his carnal nature]. It is the opposite of
defensiveness or rigidity [absolutes, i.e. doing the Father will in all things]. His beliefs are not rigid,
he can tolerate ambiguity [deviancy, i.e. the depravity, i.e. his own as well as otherswhen/where
we do not respond to depravity, i.e. deviancy, i.e. when we do not reprove, correct, or rebuke it, it (the
procedure of embracing deviancy, i.e. immorality) becomes the "norm," the procedure by which we
make our next decision regarding what is right and what is wrong]." "At one end of the continuum
the individual avoids close relationships, which are perceived as being dangerous [for example as
those who believe and do the following: "Be ye not unequally yoked together with unbelievers: for
what fellowship hath righteousness with unrighteousness? and what communion hath light with
darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an
infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living
God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall
be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch
not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons
and daughters, saith the Lord Almighty." 2 Corinthians 6:14-18 While we do live in the world we are
not to be of it, i.e. making the approaching of pleasure and the avoiding of pain the 'drive' and
'purpose' of life. We are instead to do the will of our Heavenly Father, and His Son Jesus Christ in all
things]. At the other end he lives openly and freely in relation to the therapist [the facilitator of
'change'] and to others [with the world], guiding his behavior on the basis of his immediate
experiencing he has become an integrated process of changingness [a child of the world only]."
Rather than grading the child according to his behavior, giving the right response (answer) and not
the wrong to a particular question, Bloom grades the child according to his intentions, i.e. his internal
feelings and thoughts and his external actions (whether they are in agreement or not). "What we are
classifying is the intended behavior of studentsthe ways in which individuals are to act, think, or
feel as the result of participating in some unit of instruction." "Educational procedures are intended
to develop the more desirable rather than the more customary types of behavior." "The student
must feel free to say he disliked _(fill in the blank)_ and not have to worry about being punished for
his reaction." (Benjamin S. Bloom, Taxonomy of Education Objectives Book 1 Cognitive Domain
1956)
The intended purpose of the Taxonomies is to negate the Father's authority in the thoughts and
actions of the next generation of children, making them "adaptable to 'change.' "'Postmodernity ...
describes a world where people have to make their way without xed referents and traditional
anchoring points. It is a world of rapid change, of bewildering instability.'" (Usher, Edwards,
Estonia is postmodern) The scriptures warn us of such behavior and those who promote it (Jeremiah
5:21-31). "Foolishness is bound in the heart of a child; but the rod of correction shall drive it far
from him." Proverbs 22:15
What Bloom is missing in all of this is that repentant man has the love, joy, peace, etc.
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(longsuffering, gentleness, goodness, faith, humbleness, self-restraint) of the Holy Spirit, which carnal
man can not understand, i.e. not having repented of his sins (his disobedience) before God, not having
been 'redeemed' from the wrath of the Father upon him for his sinful behavior, not having his sins
covered by the blood of the lamb of God, i.e. Jesus Christ, who dying on the cross for his sins, saving
him from eternal death, and therefore not being 'reconciled' to the Father by His resurrection from the
grave, with the obedience of Jesus Christ to His Heavenly Father, i.e. righteousness being imputed to
those of faith in Him, living by the law of faith rather than by the law of the flesh (lasciviousness,
which is natural to man) or the law of God (legalism, which no man can satisfy, i.e. fulfill), the law of
God being fulfilled in Christ, manifested to and through the believer by the work of the Holy Spirit,
that no man may boast of "his works" before God. Philosophy is man's effort to resolve the conflict
(the antithesis) between the law of the flesh (the nature of the child) and the law of God (the authority
of the parent), with man "thinking" (the children "thinking"), i.e. reflecting, 'reasoning' "on how the
world 'ought to be,'" which always coming out on the side of the law of the flesh (on the side of the
child's nature).
2. Dialectic 'reasoning' claims this pattern (the Father's authority) in the home is what creates belief in
God in the thoughts and actions of man. In his 'logic' the soul has no eternal value other than the
legacy it leaves for man to follow, i.e. man becoming "good" only as he employs himself to the
"good" or "betterment" of society. It is this 'logic' that 'justifies' abortion, euthanasia, assisted suicide,
etc. i.e. 'justifying' the praxis of taking life for the same reason, i.e. for the "good" or "betterment" of
society. The Marxist, Theodor Adorno wrote: "God is conceived more directly after a parental
image and thus as a source of support and as a guiding and sometimes punishing authority."
"Authoritarian submission was conceived of as a very general attitude that would be evoked in
relation to a variety of authority figuresparents, older people, leaders, supernatural power, and
so forth." (Theodor Adorno, The Authoritarian Personality) Bloom used Adorno, as well as Erick
Fromm
6
as his ideologues (his Weltanschauung) in creating his Taxonomies. Without the classroom
helping the child think and act according to his own "nature," which is common with all the children
of the world, he will continue to reinforce his Father's authority instead of negating it.
According to dialectic 'reasoning,' because of the child's weakness in challenging his Father's
authority, he initiates and sustains it instead, i.e. submitting to its will. "The life [authority] which he
[the child] has given to the object [the Father] sets itself against him as an alien and hostile force."
(Karl Marx, MEGA I/3) It is up to the classroom to help him 'liberate' himself and society from his
past errors (sins). "The answer to mans predicament lies in the realization by individual man, that
all men are essentially one and that the one is God. This self-realization is a 'return' to union:
potential becomes actual. Sin is the estrangement of man from man." (Leonard Wheat, Paul
Tillich's Dialectical Humanism: Unmasking the God above God) Only by the child experiencing
'liberty' in the classroom experience (with his new found freedom to think and act outside of his
Father's authority) can the child be 'liberated' from his Father's authority, and society eventually be
freed from the influences of the Patriarchal Paradigm, i.e. belief in God, which divides man from
man, i.e. the redeemed from the depraved, i.e. the saved from the lost, i.e. those made righteous in
Christ, through faith, and those who remain unrighteous, living by sight, according to their carnal
nature. Sin, instead of being the alienation of man from God is thus the alienation of man from man.
The only way to overcome "sin" (repression in the individual and alienation within society) in this
case is to 'redeem' man from God (the Father's authority), "helping" him to 'reconcil' himself with his
own carnal nature, finding identity and unity with his fellow man's carnal nature, via. the dialoguing
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of opinions to a consensus on personal-social-environmental issues and working together, i.e. as
"one," in pleasure, in the 'moment,' negating the Father's authority, i.e. making the world a "better"
place to live in. "In the dialogic relation of recognizing oneself in the other, they experience the
common ground of existence [in their carnal nature, i.e. in their desire to "enjoy," i.e. attain
"pleasure" in, i.e. "lust" after the things of the world over and against the Father's commands which
restrain them]. Therefore the dialectic of the moral life must repeat itself [until all are united as one
in the "common ground" of their sinful nature, united as one in the ways of unrighteousness (which
have become righteous in man's own eyes), i.e. 'liberated' from thinking and acting according to the
Father's authority, i.e. no longer having to live according to His way of thinking and acting, i.e. doing
right and not wrong according to His will]." (Jrgen Habermas, Knowledge & Human Interest)
"What is particularly important here is that recognition of one's own individuality [apart from the
parent's authority] is the basis for recognition of the individuality of everyone [apart from their
parent's authority], and for the democratic concept of the dignity of man [children 'discovering' and
'actualizing' their "goodness" as they work together in harmony (thinking and acting according to their
carnal nature) for the common-ist "good," negating the world of parental authority (under God)]."
(Theodor Adorno, The Authoritarian Personality)
In this way, Bloom's (and Marzano's) classrooms can be seen as "deliverance ministries,"
"delivering" the children (and mankind) from any authority which tells them how they are to think
and act, i.e. restraining their carnal, i.e. sinful nature. "This voice which really isnt you but tells you
the way the world works is a direct attack on creativity. We have to work to remove it." (Michael
Ray in Abraham Maslow, Maslow on Managment) "Only by bringing out the childs own ideas in
dialogical and dialectical settings can the child begin to reconstruct and progressively transcend
concepts [negate his parent's 'old fashioned' way of thinking and acting in his thoughts and actions]."
(Richard Paul, Critical Thinking Handbook) "The school must make room for the deviant student."
"This person [the child, i.e. the student] will be able to discriminate among values and to deviate
from the moral status quo [their parent's authority]." "How such persons can be discovered, and,
above all, how such persons can be produced in greater number is the major problem for research
in character formation." (Robert Havighurst and Hilda Taba, Adolescent Character and Personality)
What is important to understand here is that the "guilty conscience"
9
(which prevents or inhibits
socialist 'change') comes from the Father's authority to give rules, commands, facts, and truth and then
to chasten or cast out those who disobey or challenge his authority. It is the "guilty conscience" (the
Father's voice within the child) that inhibits his nature to become at-one-with the world around him,
preventing him from finding commonality (and therefore unity) with the diversity (deviancy) of the
"community, i.e. preventing him from becoming at-one-with "the group," i.e. preventing him from
being adaptable to 'change,' making him intolerant of ambiguity, i.e. of opinions, i.e. of theories. It is
the tension (antithesis) between the Father's authority and the child's nature, as explained in Romans
7:14-25.
The dialectic idea being, by the children carrying their Father's rules, commands, facts, and truth
into the "community" each family creates division (prejudice, i.e. tension) within the community, i.e.
the children discriminating among one another prevent socialist harmony and worldly peace, i.e.
global unity. By keeping the Father's authority in place, the only way "community" projects can be
accomplished civilly is by majority vote and the secret ballot (to protect the conscience from socialist
influences), using Roberts Rules of Order (with an honest chairman using them correctly, i.e. as they
were intended), giving each citizen the right to preach and teach their position (their Father's, i.e. their
teacher's rules, commands, facts, and truth), i.e. trying to persuade others that their position is the
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right one to take, preventing dialogue (which negates the Father's authority, i.e. which negates
individualism), leaving the community divided (prejudiced) while still working on the project. By
moving the classroom, workplace, government, church, etc. environment to the dialoging of opinions
(to the consensus process) the "guilty conscience" is replace (seared) with the "super-ego," i.e. the
individual's "feelings" and "thoughts" (his "thoughts" now taken captive to his "feelings" of the
'moment') taking the Father's authority captive to the experiential (sensual) social 'moment,' the
Father's authority is negated in the individual's thoughts and actions, 'liberating' the child from the
Father's authority, making him adaptable to 'change,' subject to socialist indoctrination. It is Blooms
Affective Domain book that made this possible in the classroom.
Although dialogue and discussion are often swapped in usage. According to David Bohm (known
for his work regarding quantum physics): "A Dialogue is essentially a conversation between
equals." "A key difference between a dialogue and an ordinary discussion is that, within the latter
[in a discussion] people usually hold relatively fixed positions and argue in favour of their views as
they try to convince others to change. At best this may produce agreement or compromise, but it
does not give rise to anything creative [instead an either-or, above-below condition remains]." "The
purpose of dialogue is to reveal the incoherence [that which is of faith] in our thought . . . [with all
parties striving for] genuine and creative collective consciousness." "What is essential here [in the
consensus process] is the presence of the spirit of dialogue, which is in short, the ability to hold
many points of view in suspension, along with a primary interest in the creation of common
meaning." (Bohm and Peat, Science, Order, and Creativity)
When the Father dialogues His opinion with his children, he must be willing to abdicate his
position of authority for the 'moment,' i.e. both he and his children become "equal" in the 'moment.'
"For to accept that solution [finding "common ground" through dialogue], even in theory, would be
tantamount to observing society from a class standpoint [from the child's perspective] other than
that of the bourgeoisie [rather than from the parent's position]. And no class can do that-unless it is
willing to abdicate its power freely." "... as soon as the bourgeoisie [the parent] is forced to take up
its stand on this terrain [finding consensus, i.e. "equality" with the children through the dialoguing of
opinions], it is lost." (Gyrgy Lukcs, History & Class Consciousness: What is Orthodox Marxism?)
The Father can not share his opinion, i.e. how he "feels" and what he "thinks," regarding how the
children should behave, and then punish (chasten) them when they do not behave as He desired. He
can only chasten the children when they disobey his commands. He can "discuss" the child's behavior
with the child without stepping down from his office of authority.
When Bloom's Taxonomies are used on children in the classroom, getting them to "discuss issues"
in the "light" of their "feelings" and their "thoughts," i.e. getting them to dialogue their opinions, they
automatically exclude (negates) the Father's authority (the father's position) in the process. In the
process the children learn that they can not 'rationally' defend "their position" (their Fathers rules,
commands, facts, and truth which they have accepted as theirs). They soon comes to 'realize' that
they can only share (dialogue) with one another how they "feel" and what they "think" (their opinion)
regarding the Father's position, i.e. being able to share only that which is of themselves, i.e. that which
is of nature only. "For one class to stand for the whole of society [the "have not's," the
disenfranchised, i.e. the children], another must be the class of universal offense and the embodiment
of universal limits [the "haves," the establishment, i.e. the parents]." "A particular social sphere
[those who initiate and sustain "top-down" authority, i.e. parental authority which prejudes child with
ridged belief, dividing the "community"] must stand for the notorious crime of the whole society, so
that liberation from this sphere ['liberation' from the Patriarchal Paradigm] appears to be universal
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liberation." (Karl Marx, Critique of Hegel's Philosophy of Right)
"Work done by Horkheimer [a Marxist, i.e. a member of the Frankfurt School] in the thirties
identified 'neurosis [the child's inability to 'change' with the 'changing' times because of his holding
to his Father's position] as a social product, . . . in which the family was seen as a primary agent of
repressive socialization.'" (Stephen Erick Bronner, Of Critical Theory and its Theorists) "The
family is one of these social forms which ... cannot be changed without change in the total social
framework." (Max Horkheimer, Kritische Theori) This is why the next steps of Bloom's
Taxonomies are of such importance to understand, i.e. focusing upon the child's feelings
10
(dissatisfaction with the Father's authority which restrains "human nature," i.e. making his feelings
subject to His Father's will, while desiring the approval of the Father while also desiring to do "as he
wills," receiving the approval of the "group," which supports him) rather than the Father's rules,
commands, facts, and truth (which divide the children of the community from one another). While
ethnicity, economics, and environmental issues are focused upon, the real agenda is the negation of
the Patriarchal Paradigm, i.e. belief in God. The agenda is not only to 'change' the children, i.e.
helping them 'liberate' themselves from the Father's "top-down," "right-wrong" (prejudiced) way of
thinking and acting, but also to 'change' the parents, i.e. turning them from a rigid right-wrong
(prejudiced) way of think and acting to a "Can't we all just get along" way of thinking and acting. It
"takes a village" to not only to raise the children but also to 'change' the parent's way of behaving
toward their children as well as the rest of society. "Using social environmental forces to change the
parent's behavior toward the child." (Theodor Adorno, The Authoritarian Personality) Warren
Bennis wrote: "Any intervention between parent and child tend to produce familial democracy
[socialism] regardless of its intent." "The consequence of family democratization [liberalization of
the children and the parents] take a long time to make themselves felt!but it would be difficult to
reverse the process one begun." (Warren Bennis, Temporary Society) "The major implication was
the transformation of the family's role in the process of socialization." (Martin Jay, The Dialectical
Imagination)
While discrimination (prejudice) is presented as the reason for using Bloom's Taxonomies in the
classroom (in an effort to end it), David Krathwohl, Bloom's partner in writing the second Taxonomy,
i.e. the Affective Domain, wrote: "Success depends not upon complete absence of prejudice, but
upon beneficial prejudices. The problem is one of determining what is 'beneficial prejudice' in any
given instance." (David Krathwohl "The Myth of Value-Free Evaluation and Evaluator as
Negotiations Facilitator-Fact Finder") While generalization of a person based upon their race or
economics, i.e. labeling people as being "good" or "evil, i.e. of "worth" or "value" or not, based upon
their physical features or financial condition is being narrow minded (prejudiced), to apply the same
procedure to all facets of life negates the Father's authority to teach his children (as God teaches man)
what is "good" and what is "evil" behavior. In the end it is not just a race issue but a sin issue as well.
The sin being not only man's wicked behavior (and thoughts) toward his fellow man (the last six
commandments) but his wicked behavior and thoughts toward God as well (the first four
commandments). Social 'change,' based upon the elimination of the Father's authority, i.e. prejudice
against right-wrong thinking and acting, can only result in a society of abomination, i.e. the next
generation thinking and acting with no Godly restraint.
Ralph Tyler, who Bloom dedicated his first Taxonomy too, advocated dialectic prejudice, i.e.
"democratic ethics," i.e. "democratic prejudice": "The ethical issue is: How much can society spend,
if it has limited resources, on keeping some person of age 65 alive for ten years at a cost that would
cover the health services to children for perhaps 20 or 30 times that many children?" (Ralph
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Tyler, An Interview with Ralph Tyler Conducted by: Jeri Ridings Nowakowski, Ed.D. November
1981) What affect does this kind of thinking (age discrimination) have upon those professions which
are dedicated to taking "care" of you, especially when you get up in years and/or don't think and
behave the "right" way, i.e. according to the "right" paradigm, i.e. according to dialectic 'reasoning,'
i.e. no longer being able to support socialism, i.e. now getting in its way, i.e. costing it money. Like
socialists, i.e. children (in adult bodies) the next generation will "love" you and tend to your needs as
long as you have money or the time to give them for their pleasures, i.e. satisfy (attend to) their carnal
"felt" needs of the 'moment' and/or have the potential of attending to (satisfying) their carnal, "felt"
needs of the future. In other words, "care" receiver be aware (discerning). Your life might depend
upon it.
While dialectic revolutions kill(ed) the king's authority over the citizens, i.e. negated the Father's
authority over the children, the American Revolution retained the king ("top-down" authority). Not in
the Federal, State, county, township, city governments, but in the home (where the conscience is
developed). Our framing Fathers limited all governments by dividing the branches, leaving the Father
alone to make the laws for his home, carry out his agenda, and judge (chasten or cast out) his children
when they disobeyed or challenged His authority, engendering private rights (inalienable rights),
private meaning "My children. Not yours." "My property, Not yours." My business, Not yours."
In this way all representatives are as children, sent to the store to represent (re-present) their
parents' (their constituents') position as they buy the goods they were sent to purchase (with the
parent's money). If they spent the money on themselves or on other things not of the parent's desires
they were not sent back to the store again until they learned to obey. All this had to be negated if
socialism was to prevail (gain access to the parent's money, i.e. gain control over the Father's children,
His property, and His business). By the use of the consensus process the socialists now control the
children who have their parents' credit cards, spending (taxing) them into debt as they promote their
socialist ways. There is no true representation in the consensus process, only children (in adult
bodies), united as one, doing what they "feel like doing" in the 'moment,' working together for the
common-ist cause. "Bypassing the traditional channels of top-down decision making, our objective
centers upon .... transform[ing] public opinion into an effective instrument of global politics."
"Individual values must be measured by their contribution to common interests and ultimately to
world interests.... transforming public consensus into one favorable to the emergence of a stable
and humanistic world order." "Consensus is both a personal and a political step. It is a
precondition of all future steps..." (Ervin Laszlo, A Strategy for the Future: The Systems Approach
to World Order)
3. Bloom admits in his Affective Domain book that "the levels of the Taxonomy [regarding the
Affective Domain] should describe successive levels of goal setting appropriate to super-ego
11
[self-
social-environmental, i.e. "feelings" based] development." (David Krathwohl, Benjamin S. Bloom,
Taxonomy of Education Objectives Book 2 Affective Domain 1964) As the children progressively
incorporate their "feelings" into the making of moral decisions, the difference between their parent's
standards and the group's standards can be evaluated through testing instruments, revealing the
'change' that has taking place over time (why testing is so important and "private"
12
, i.e. preventing
parents, and even local educators, from viewing them). Bloom writes: "In the more traditional
society [based upon parental authority] a philosophy of life, a mode of conduct, is spelled out for its
members at an early stage in their lives. A major function of education in such a society is to
achieve the internalization of this philosophy [holding the children to right-wrong thinking and
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acting, with right and wrong being established for the children by an authority figure, the children
therefore sustaining this way of thinking and acting for the rest of their life, passing it on to their
children]." "This is not to suggest that education in an open society [in a transformational, i.e.
socialist society] does not attempt to develop personal and social values. It does indeed. But more
than in traditional societies it allows the individual a greater amount of freedom [of "feelings" and
"thought"] in which to achieve a Weltanschauung
.
" ibid. In the footnote for the word
"Weltanschauung" Bloom referenced two Marxists as reflecting his world view or paradigm, i.e. his
way of thinking and acting. They were Theodor Adorno and Erich Fromm (two members of the
Frankfurt School, a group of Marxists who synthesized Sigmund Freud, i.e. psychology with Marx,
i.e. sociology, and visa versa, who came to America from Frankfurt, Germany in the early 30's when
Hitler became Germany's Chancellor).
Bloom admitted in the footnote that socialism (Transformational Marxism) did not come naturally
or easily to the children and therefore they needed assistance from facilitators of 'change,' i.e.
"educators" if they were to avoid becoming a-social or anti-socialists. "Often this is too challenging
a goal for the individual to achieve on his own, and the net effect is either maladjustment or the
embracing of a philosophy of life developed by others." ibid. While admitting that "Ones beliefs,
attitudes, values , and personality characteristics are more likely to be regarded as private matters,"
Bloom makes it clear what his intent for developing the Taxonomy was, defining the paradigm of the
traditional society (which he is out to negate) in this way: "My attitudes toward God, home and
family are private concerns." If you want to 'change' people and society, you have to know what
you want to 'change' it from (as well as what you want to 'change' it into). "The public-private status
of cognitive vs. affective behaviors [the child's "feelings" made subject to the parents authority via
chastening] is deeply rooted in the Judaeo-Christian religion and is a value highly cherished in the
democratic traditions of the Western world [traditional democracy]. Closely linked to this private
aspect of affective behavior is the distinction frequently made between education and
indoctrination in a democratic society." The point being: in a "democratic society" (since the 30's
infiltrated with Transformational Marxists ideology), parental authority does not establish the
standards from which the child is to think and act by, but rather allows the child freedom to apply his
"feelings" in making decisions regarding what is right and what is wrong behavior, allowing the
situation to help him in determining the right behavior.
The facilitator of 'change' or 'change agent' has only one duty, that of 'changing' a persons paradigm
from parental authority to global socialism (from a patriarchal paradigm of rigidity to a heresiarchal
paradigm of 'changingness'). It is therefore essential that he knows not only how to identify a person's
"attitudes, values and behaviors" but also how to 'change' them. A "change agent... should know
about the process of change, how it takes place and the attitudes, values and behaviors that usually
act as barriers.... He should know who in his system are the 'defenders' or resisters of innovations
["innovation" means 'change']." (Ronald Havelock, A Change Agent's Guide to Innovation in
Education) "Before effective plans for change can be made the present state of affairs must be
defined as accurately as possible." (Kenneth Benne, Human Relations in Curriculum Change) Thus
the need for a "Taxonomy." Without it the outcome would be unpredictable. Thus Bloom in Book 1
(the Cognitive Domain) stated: "The psychological relationships employed by the classification
scheme are suggestive of psychological investigations." "The taxonomy should be consistent with
relevant and accepted psychological principles and theories." Those "relevant and accepted
psychological principles and theories," i.e. identified in the second "Taxonomy" (the Affective
Domain), were developed by members of the "Frankfurt School" (The Institute of Social Research)
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and Kurt Lewin who (along with Wilhelm Reich) edited their papers.
Since the 30's America has been infiltrated with Transformational Marxist ('change agent,' i.e.
social-psychologist, i.e. Marx-Freud) ideology (the "Frankfurt School," Kurt Lewin, J. L. Moreno,
etc.) creating a "democratic society," i.e. a public-private partnership promoting the idea that that
which is private (a person's feelings toward something or someone, pro or con) must become public
(i.e. the social-psychologist's) domain. The question is: If that which is private is nobodies business.
And that which is public is everybody's business. And in a public-private partnership, where that
which is "private" becomes everybody's (i.e. the social-psychologist's) business. Is not private
negated? Whoever has access to a persons "feelings" can control, i.e. manipulate, i.e. market, i.e. buy
and sell him to their end. The next question is: Are we really this stupid? This issue is: If parental
authority is no longer the establisher of standards from which the child is to think and act, but rather
the child is free to apply his "feelings" in making decisions regarding what is right and what is wrong
behavior, is he not allowing the situation (and therefore those in control of it, i.e. manipulating it) to
"help" him (seduce, deceive, and manipulate him) in determining the "right" behavior, i.e. providing
him with the "appropriate information" to guarantee their desired outcome. I do not think you woke
up this morning saying to yourself, "I hope someone manipulates me today, doing it so well I will
never know it."
While didactic-deductive reasoning allows a person privacy regarding his "feelings," i.e. he might
not like doing what he is being told to do (or doing), i.e. he had rather be doing something else, but he
does it anyway (as long as it does not go against his conscience), dialectic-inductive 'reasoning' does
not allow him the "freedom" to keep his "feelings" private, pressuring him to make that which is
private public domain. In other words he had better "like" what he is being "encouraged" (pressured,
i.e. manipulated) to do (by the group, i.e. with the facilitator of 'change' determining the options in
dealing with the situation) or he will not be approved by "the group" (he will not be hired or promoted
because he is not a "team player"). "The group" will not get a "good" "grade grade" because they are
not able to overcome (negate) his 'resistance to 'change,' i.e. get him to "feel" good towards the "group
process," i.e. be a "team player." His refusal to share his "feelings" or having "feelings" not
productive to or "hostile" towards "the group" reveals his "feelings" toward social-ism, i.e. toward
common-ism. Without him revealing his "feelings" (pro or con) he can not be graded ("helped"), i.e.
his grade (his health, i.e. mental and social) depending upon where along the spectrum of 'change'
(pro or con) he resides in the 'moment.' The objective of the "group grade" is "'to expose the patient
[the students], under more favorable circumstances, to emotional situations which he [they] could
not handle in the past [i.e. when they were too weak or "cowardly" to attack and annihilate the
patriarchal paradigm, so that they can] undergo a corrective emotional experience suitable to repair
the traumatic influence of previous experience.' [i.e. they can now connect their emotions to social
causes instead of having them restrained by and subjugated to parental authority]." (Franz Alexander
as quoted in Irvine Yalom, Theory and Practice and Group Psychotherapy) By "the group" removing
emotional support toward the student of 'resistance' (refusing to support him while he is refusing to
"openly" share his "feelings," i.e. body language may be showing them his feelings but he has to
voice them through dialogue to be affectively "open") he is pressured into conceding ("confess") to
"the group" (sharing his "feelings") to regain their emotional support (making him 'rational,' i.e.
'reasonable'). As Carl Roger's admitted: "We know how to influence the ... behavior of individuals
by setting up conditions which provide satisfaction for needs of which they are unconscious, but
which we have been able to determine." "our potential ability to influence or control the
behavior of groups. If we have the power or authority to establish the necessary conditions, the
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predicted behaviors will follow." (Carl Rogers, on becoming a person: A Therapist View of
Psychotherapy)
While traditional society (a "closed society") tells a child how he is to "feel," "think," and "act"
(what Bloom calls "indoctrination"), in an "open society" (a transformational society) the child's
feelings become a part of (help him in) his thinking and acting (what Bloom calls "education"). The
deception here is that whether you want to call it indoctrination or education what Bloom is doing is
not education or indoctrination but actually re-education or re-indoctrination (both going hand in
hand). making a person's "feelings" a part of public domain, i.e. negating private. "Perhaps a
reopening of the entire question [whether "feelings," i.e. the current situation should or should not
determine what is right behavior or wrong behavior] would help us to see more clearly the
boundaries between education and indoctrination, and the simple dichotomy expressed above
between cognitive and affective behavior [established right and wrong vs. the "feelings" of the
'moment'] would no longer seem as real as the rather glib separation of the two suggests."
Therefore the task of the "educator" (and test creator and examiner) is to grade the level (or spectrum
or continuum) of emotion the child has for his parent's standards, which he has accepted as his, i.e.
seeking the approval of the parents vs. the level of emotion the child has for "the group's" standards of
the 'moment,' i.e. ever 'changing' according to the 'changing' situation, which he has accepting as his,
i.e. seeking the approval of "the group."
Bloom wrote: in "ordering and relating the different kinds of affective behavior .... we need to
provide the range of emotion from neutrality through mild to strong emotion, probably of a positive
[where the group's approval is stronger than parent's approval to the child, i.e. engendering parent
disapproval, i.e. liberalism, i.e. socialism], but possibly also of a negative kind [where the parent's
approval is stronger than the group's approval to the child, i.e. engendering group disapproval, i.e.
conservatism, i.e. individualism, under God]," with all of this "organized into value systems and
philosophies of life." (Remember, taxonomy means to classify: every child in the classroom is being
classified or mapped and graded or assessed, i.e. rewarded or punished, according to where along this
spectrum of 'change' he resides in the 'moment.') As Theodor Adorno admitted and Bloom carried
out in the classroom, the objective was, through the use of psychology, to 'change' the individual, i.e.
the student's way of thinking and acting and therefore society: ". . . as the present study has shown,
we are dealing with a structure within the person it seems that we should consider, first,
psychological techniques for changing personality." ""The problem is one which requires the
efforts of all social scientists." (Theodor Adorno, The Authoritarian Personality)
As a side note, regarding "the problem." According to Adorno (and Bloom), in the process of
'changing' the child's "personality" from a traditional (parental authority, i.e. locally controlled)
mindset to a transformation (socialist-globalist-environmentalist, i.e. Internationally control) mindset,
which required taking him through a transitional (individualistic) mindset, during the transition
period, while the child is being separated (divorced) from parental authority, i.e. being introduced to
socialism (whether national or global both negate the Father's authority), if he should fall back to a
"top-down" authority structure again (along with his parent's, i.e. defending their authority by turning
to the state or nation for help) would he (and they) initiate and sustain national socialism, i.e. Fascism
(Nazism). "What The Authoritarian Personality was really studying was the character type of a
totalitarian rather than an authoritarian society!fostered by a familial crisis in which traditional
parental authority was under fire." (Theodor Adorno, The Authoritarian Personality) The issue
was how to get the children (and the parents and "community") through transition without loosing
them to Nationalism (Fascism). The key was the child's classroom experience, i.e. 'changing' his
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personality, and the testing procedure, i.e. to keep track of not only the child's progress but also his
teacher's and his school's progress (keeping it from returning to local control or turning to national
socialism). The "Objectives" of the "Taxonomy" was to keep track of the child's progress from the
traditional mindset (parental authority), through the transitional mindset (individualism, where the
child is 'liberated' from parental authority being introduced to socialism), to the transformational
(global socialism) mindset without losing the child (and society) to isolationism or national socialism.
Back to point: while traditionally minded parents might consider this a "good" thing, i.e. that their
child's personality was being 'changed' for the better in their classroom experience, i.e. that
"education" entailed the learning of respect for authority, they did not realize that better meant
negating their authority, i.e. replacing their right-wrong way ("structure") of thinking and acting with
socialism in their children's thoughts and actions. Only this time to prevent national socialism, the
"group grade" (along with "state assessment tests") keep track of the students, the teachers, and the
schools (and the "community," including the parents), making sure they are moving through
transitional to transformational objectives, i.e. not becoming lost along the way.
The classroom environment, instead of focusing upon the children learning facts and truth, is
focused upon 'changing' the children's paradigm, i.e. changing their way of feeling, thinking, and
acting without parental knowledge or clear understanding of what Bloom meant by the word
"education." If Bloom had given the parents the option to decide whether they wanted their children
to be educated in the honoring and respecting of their office of authority or to be educated in treating
it as irrational and therefore irrelevant, this would simply be an act of freedom, with the parents
choosing between the two, but instead Bloom makes the classroom an institution, i.e. a laboratory of
'change,' i.e. turning the children into socialists (globalists) without informing the parents of his
intended 'purpose.' This is called treachery.
But then Kenneth Benne, the author of Human Relations in Curriculum Change, a precursor to
Bloom's works, shared the attitude which the "educational establishment" has under Bloom's
supervision. "If the school [under sociolo-psychological control of Bloom's Taxonomies] does not
claim the authority to distinguish between science and religion [between humanism, i.e. sociological
and psychological science, i.e. the child's nature and parental authority], it loses control of the
curriculum and surrenders it to the will of the electorate [to the local control of the parents]."
(Kenneth Benne, Society as Educator in an Age of Transition )
After all, the two books, i.e. the Cognitive and Affective Domain books, i.e. books 1 and 2, are
called "Taxonomy of Education Objectives," the "objective" being the identification of the Father's
authority (parental authority) in the child's thoughts and actions (how strong or weak the child's
loyalty to it is) with the intent of 'changing' it, i.e. negating it, to where the child's thoughts and
actions are only 'loyal' to socialism-globalism-environmentalism. Whether it is or was a "Taxonomy"
or not Bloom admitted that he did not know, commenting some 40 years after publishing Cognitive
Domain, Book 1 that "the theory behind it was unproven at the time, and may well be unprovable,"
i.e. of course theories are unproven or they would not be called theories. (Benjamin Bloom, 40 Year
Retrospect) The objective was and still is: how to test and grade the children (reward or punish
them) based upon their "feelings," i.e. based upon their loyalty toward their parents (the
Father' authority, i.e. supporting private property, business, and nationalism with their time, i.e.
feelings, thoughts, and actions, and money) or the group (socialism, i.e. supporting "public-
private partnership," i.e. globalism with their time, i.e. feelings, thoughts, and actions, and
money) along a spectrum or continuum of extreme conservatives to extreme liberalism, and
their ability to defend ('justify') their reasoning behind it, i.e. their ability to use dialectic
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'reasoning,' i.e. "higher order thinking skills," i.e. self-social-environmental 'justification' in
doing so.
As mentioned above, if local test creators designed and examined the tests, local control, i.e.
traditional values would prevail and society would remain divided. For socialism (globalism) to
become 'reality' a common language (means of communication) would have to pervade all
educational institutions, local, state, national, and international. The testing procedure provides such a
format. Bloom wrote in Book 1: "a means of insuring accuracy of communication...." "The major
purpose ... is to facilitate communication.... a method of improving the exchanging of ideas and
materials among test workers ... to understand more completely the relation between the learning
experiences provided by these various programs and the changes which take place in their
students." The "communication" between "test workers" would not necessarily be on the subject
matter itself but on the procedure which was being used in selecting and using it (where along the
spectrum of' 'change' the student is, which determines what information is selected and used, i.e.
keeping all classes, of all ages and all professions on the same page, i.e. regarding their progress along
the spectrum of 'change,' without the subject matter getting in the way). What is being graded
("classified") is the "intended pupil behaviors." The student's response to the test questions (i.e. his
social-psychological evaluation, i.e. his "social and emotional adjustment") reveals his classroom
experience, i.e. how the teacher taught him and how effective they were in doing so, i.e. his classroom
environment and how effective it was in 'changing' him, affectively, i.e. "it appears that as the
behaviors become more complex [the student begins to question authorities that restrain his
"feelings"], the individual is more aware of their existence [becomes more aligned with his
"feelings" and the world around him that affects them "positively"]." Therefore it is essential that pre
tests (revealing the students "prior educational experiences") and post tests be administered to the
"examinees'" (students), in order to evaluate the progress in 'change' (of paradigms) they are or are
not making. "One of the major problems in the classification of test items which this study revealed
is that it is necessary in all cases to know or assume the nature of the examinees' prior educational
experiences." In other words, all student's must be tracked and psychological portfolios be kept on
them by the test creators and examiners. "Life long learning" means "life long evaluation" regarding
how you are feeling, thinking and acting in the 'moment,' making sure you don't slip back into the
"old" (traditional) way of doing things.
The agenda is to 'create' a society that will 'labor' (collectively) for the kingdom of man, rather than
the kingdom of God. Follow the money trail. It is what Common Core is doing, i.e. developing
psychological portfolios on all children, tracking them to see where they will spend their money, their
time, and their effort, i.e. spending it on their family, their property, their business, i.e. supporting their
parents' way of thinking and acting, i.e. supporting the system which sustains them in their personal
interest (capitalism), or on the "betterment" of the "community," i.e. society (capitalism-
socialism/common-ism). It is what BSTEP (Behavior Science in Teacher Education Program), the
first Federal Grant on Education (1969) was all about (explaining how to track the students and keep
psychological portfolios on them, with a feasibility study on where this nation and the world would be
by the years 1984, 2000, and 2100 if the procedure, i.e. Bloom's Taxonomies, was applied properly).
As in The Brothers Karamazov, where the sons kill their father (God) for his kingdom (land and
money), the children, under the use of Bloom's Taxonomies are being indoctrinated ("educated") to do
the same, i.e. negating the Father's (God's) authority in their thoughts and actions, making His (God's)
earth ("the earth is the Lords and the fulness thereof") their earth ("the fruits of the earth belong to
us all [with the facilitators of 'change' who are in control, making sure they get their "fair" share], and
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the earth itself to nobody [negating the Father's right to say "My children," "My property," "My
business," etc.]." Jean-Jacques Rousseau, Discourse on Inequality). "We are working not with Thee
[the Lord] but with him [Satan]... We took from him what Thou didst reject with scorn, that last gift
he offered Thee, showing Thee all the kingdoms of the earth. We took from him Rome and the
sword of Caesar, and proclaimed ourselves sole rulers of the earth... We shall triumph and shall be
Caesars, and then we shall plan the universal happiness of man." (Fyodor Dostoyevsky, The
Brothers Karamazov) Is it no wonder that Normal O. Brown wrote of Freud (Life Against Death: The
Psychoanalytical Meaning of History): "To experience Freud is to partake a second time of the
forbidden fruit;" where the two children in the garden said in essence "God's tree is our tree," like
Karl Marx saying "The kings horse is the peoples horse." (Karl Marx, The Holy Family)
"Marx defines the essence of man as labor and traces the dialectic of labor in history till labor
[having to do what someone else says without getting immediate gratification out of for themselves]
abolishes itself [so much for Jesus enduring the shame and pain of the cross for our salvation, i.e. for
the joy that lay ahead]." "Freud suggests that beyond labor at the end of history is love [Eros, the
carnal pleasures which are engendered from the gratifying, i.e. deviant experiences which are
orchestrated by the "Human Resource" department in the workplace]." "Love [the nature of the
child, his love for the things of the world, which all children have in common, i.e. common-ism] has
always been there from the beginning . . . the hidden force [the child's dissatisfaction with having to
do what he is "told" to do when he does not want to do it] supplying the energy devoted to labor and
to making history." "Repressed Eros [man's (the child's) dissatisfaction with having to work for
(obey) someone else without getting pleasure from it for himself in the 'moment'] is the energy of
history and labor must be seen as sublimated Eros." (Norman O. Brown, Life Against Death: The
Psychoanalytical Meaning of History)
The objective of Bloom's taxonomies was to bring Eros, i.e. the child's carnal nature, i.e. his
"feelings" and "thoughts," i.e. his Affective Domain, i.e. his opinions and behavior into the workplace,
making pleasure a required part of 'labor,' i.e. especially the "pleasure" of being a "team player,"
conditioning the child to "think" and "act" in the workplace of a future society, a socialist workplace
of "We working for us," i.e. 'liberated' from "top-down" authority. "Work is not about paying the rent
anymore--it is about self-fulfillment." "In a democratic society a patriarchal culture should make
us depressed instead of glad; it is an argument against the higher possibilities of human nature, of
self actualization." "In our democratic society, any enterprise--any individual--has its obligations
to the whole." "Tax credits would be given to the company that helps to improve the whole society,
and helps to improve the democracy by helping to create democratic individuals [honors will be
given to the students who help improve "group harmony and group output"]." "The goals of
democratic education can be nothing else but development toward psychological health [the so
called "National Health Care Package" has this as its 'purpose,' i.e. it is not just physical health, it is
also mental and social health as well, with socialist health being the 'drive' and the 'purpose' for them
all]." (Abraham Maslow, Maslow on Management) "The revolution that must occur is the
reaction of suppressed life, which will visit the causality of fate upon the rulers [the parents, the
landowners, the employers, etc.]." "Therefore the dialectic of the moral life must repeat itself until
the materialist spell that is cast upon the reproduction of social life, the Biblical curse of necessary
labor, is broken technologically." (Jrgen Habermas, Knowledge & Human Interest)
"Events of early childhood are of prime importance for the happiness and work-potential of the
adult." (Theodor Adorno, The Authoritarian Personality) Read Adorno's statement again, if you
missed it, i.e. if we want the future workers of the world to unite as one in the workplace, in a world
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freed of parental authority, we have to start with your child in the classroom, or better yet even before
he gets there. "Salvation Is a By-Product of Self-Actualizing Work and Self-Actualizing Duty."
"In self-actualizing people, the work they do might be better be called 'mission,' 'calling,' 'duty,'
'vocation,' in the priest's sense." (Abraham Maslow, Maslow on Management) This all sounds like
some intellectuals mumbo jumbo until it manifests itself before your eyes, forcing you to participate
in its ways, taking that which is yours (your liberties, i.e. your inalienable rights, under God) and
using it for itself, i.e. for "human rights," i.e. for the "new" world order of collectivism, i.e. buying
and selling souls, creating a "good" society.
Just note this: history has shown that while the Father, i.e. king, boss, parent, etc., only wants to
rule over that which is "his," i.e. a part of the world, casting out those who refuse to cooperate,
socialists, who want to control the whole world must negate (silence or kill) those who refuse to
cooperate. They can not cast them out, allowing them to have a "kingdom" of their own, lest they
gain favor with the people, grow back into power and prevent global dominance, i.e. governance.
The process is not successful until no one can escape. In other words, according to Hegel, "it is
necessary that the citizen cannot continually think of emigrating but that the class of cultivators, no
longer able to push to the outside, presses upon itself and is gathered into cities and urban
professions." (Carl Friedrich, The Philosophy of Hegel)
Following the 'logic' of the Affective Domain
(which correlates to the Cognitive Domain) we now
know the grading system is along the spectrum or
continuum of whether the child is "Receiving," i.e.
"attending to" the commands, rules, facts, and truth
of the parent, i.e. for parental approval, or is
"Receiving," i.e. "attending to" the commands, rules,
facts, and "truth" of "the group," i.e. for "group
approval." Is he then "Responding" in favor of
"parental approval," i.e. doing what he is told to do, or
"group approval," i.e. beginning to think and act
according to his "feelings" of the 'moment.' Is he then "Valuing" working with the parents, i.e. doing
what they want him to do, valuing and supporting their way of thinking and acting, or is he
"Valuing" working with "the group," i.e. doing what he "wants" to do as long as it does not hinder
but contributes to the advancement of "group building" and the "group's task" at hand ("The specific
goal is not an achievement goal per se but is rather a socialization goal which must be reached
before the achievement goal can be adequately facilitated." Kenneth Benne, Human Relations in
Curriculum Change). Is he then grasping the "Organization" of parental authority, assisting in the
promotion of it or is he grasping the "Organization" of socialism, assisting in the promotion of it.
And finally does his "Character," i.e. his values reflect his 'drive' and 'purpose' in initiating and
sustaining parental authority wherever he goes or does it reflect his 'drive' and 'purpose' in initiating
and sustaining socialism wherever he goes. In the former, response is directed by the Father's
authority while in the latter it is determined by the information, i.e. stimulation from the immediate
environment, i.e. both from within the child and from without the child, both in concord with nature.
With 'reasoning' now taken captive to the "feelings" of the 'moment,' i.e. to the situation, i.e. to the
crisis of the 'moment,' children are no longer thinking and acting according to the commands, rules,
facts, or truth of their parents (or God), they no longer have a "guilty conscience" for doing "wrong"
since "wrong" is now situational, with self-social-environmental 'justification' now being the name of
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the game. They have instead embraced socialism, globalism, environmentalism, "humanist rights,"
public-private partnership as the right way of thinking and acting, making individualism, nationalism,
inalienable rights, private vs. public (all under God) the wrong way to think and act. In this case "the
ends 'justify' the means." It is why treachery, i.e. not informing, i.e. not sharing honesty and openly
with (making "transparent" to) the parents the intended 'purpose' of the Taxonomies was not done in
the beginning and is not even being done today. Those promoting the use of the Taxonomies (using
"higher order thinking skills" on morals and ethics in the classroom) know that parents would (more
than likely) not approve of (nor cooperate with, i.e. would likely resist and/or fight against) the
negation of their authority over their children, even if it is being done for the cause of a "new" world
orderwhere children (and parents) are seduced, deceived, and manipulated by facilitators of
'change' for the 'purpose' of creating socialist harmony and worldly peace. "If any man love the
world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the
lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth
away, and the lust thereof: but he that doeth the will of God abideth for ever." 1 John 2:16-18
Every facilitator of 'change' is evaluating (mapping) the children in the classroom, the worker in the
workplace, the elected representative in the government, the citizens in the town hall meeting, the
members of the church, i.e. evaluating (mapping) everyone's conversation and actions according to
where the are at the 'moment' along this spectrum of 'change.' It is what being "certified" as a teacher,
"accredited" as a school is all about these days, i.e. applying Blooms' Taxonomies to yourself and
your students in classroom for the 'purpose' of 'change,' i.e. negating the Father's authority in the
students thoughts and actions so they can be themselves, i.e. "human," i.e. as they were before their
Father's first command and threat of chastening for disobedience.
According to Kenneth Benne everyone going through the "group think" process of 'change' must go
through four stages: 1. "In the first phase various members of the group quickly attempt to establish
their customary places in the leadership hierarchy [maintain a parental "top-down" way of thinking
and acting]." 2. "Next comes a period of frustration and conflict brought about by the leader's
steadfast rejection of the concept of peck order and the authoritarian atmosphere in which the
concept of peck order is rooted." 3. "The third phase sees the development of cohesiveness among
the members of the group, accompanied by a certain amount of complacency and smugness [self-
righteousness]." 4. "In the fourth phase the members retain the group-centeredness and
sensitivities which characterized the third phase, but they develop also a sense of purpose and
urgency which makes the group potentially an effective social instrument." (Kenneth Benne,
Human Relations in Curriculum Change)
4. This follows in line with "Enlightenment," i.e. man 'liberating' himself from Godly restraint
(children 'liberating' themselves from parental authority). "The ideas of the Enlightenment taught
man that he could trust his own reason as a guide to establishing valid ethical norms and that he
could rely on himself, needing neither revelation [the Father's will revealed] nor that authority of
the church [Jesus Christ, i.e. calling all to obedience to His Father's will] in order to know good and
evil." (Stephen Eric Bronner, Of Critical Theory and Its Theorists)
5. School officials used to be concerned about gum under the desk. Today they are concerned about
guns being used in the classroom, i.e. students shooting students, teachers, the school staff, and the
general public. It is because we have 'changed' education from the Father's authority to the ideology
of Karl Marx that laws must be ever-changing, i.e. subject to the impulses and urges of the students
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and the social 'moment.' "Laws must not fetter human life; but yield to it; they must change as the
needs and capacities of the people change." (Karl Marx Critique of Hegel's Philosophy of Right ed.
Joseph OMalley) "Jurisprudence of terror takes two forms; loosely defined rules which produces
unpredictable law, and spontaneous changes in rules to best suit the state." (R. W. Makepeace and
Croom Helm, Marxist Ideology and Soviet Criminal Law) By coming to the point where children
(students) set policy instead of the parents, now government, i.e. Presidents, Judges, as well as
National, State, and local legislative bodies, through the consensus process, can set policy according
to the "whims" of the times, all in an effort to satisfy the impulses and urges of the 'changing' times,
negating the parent's authority to "repress" their children, oppressing the parents instead
13
. The
solution is not to have police officers roaming the halls of the school or putting guns in the teachers
hands but putting the paddle (the fear of God) back in the classroom, but the "new' world order (with
the children ruling) will not and can not have that.
Will C. Wood, Superintendent of Public Instruction of the State of California, in 1920, remarked
about the affect education would have on this nation if the children began to set policy: "No school
worthy of the name can exist unless the principle of respect for authority is observed. No school
can exist without discipline, without subordination of pupils to reasonable rules and regulations.
Anarchy in school means anarchy in the nation later on." "Has authority been banished in these
later days? Is there still such a thing as discipline? Has the world reached a point where it will
condone the formation of pupil soviets?" (California Blue Bulletin, 1920) A "pupil soviet" is: "a
diverse group of students (along the spectrum from traditional through transitional to
transformational in thought and action), dialoguing their opinions to a consensus, (there is no
Father's authority in the dialoging of opinions, which puts the traditional students into a state of
cognitive dissonance), over social issues (focusing on local-national-international-environmental
crisis), in a facilitated meeting (it will not work without a facilitator of 'change' keeping it "on track,"
i.e. from "derailing," i.e. from going back to the Father's authority), to a pre-determined outcome"
that not decision is to be made without the use of the soviet system, which is being learned by the
students in the "group grade" Common Core classroom. "The institutions in socialist society which
act as the facilitators between the public and private realms [between "the group" or "community"
and the student or individual] are the Soviets." (George Lukcs, Process of Democratization ed. by
Norman Levine) While parents may not recognize the soviet system, teachers do, having to apply it
in their classroom through their curriculum, i.e. through their use of Blooms' Taxonomies, negating
the Father's authority in their students thoughts and actions, 'liberating' them for socially useful work,
rebuilding the "tower of babel," i.e. "We working for Us," i.e. united as "one," as "community"
(common-unity), "making a name for ourselves."
Patrick Henry warned us of the dangers of the Constitution itself, at the time it did not have the
"Bill of Rights," i.e. the right of the citizens to defend themselves from a government of tyranny (the
right to bear armsfor tyranny lies in the heart of man), i.e. the right of the parents to defend
themselves from a child of tyranny (the right to chasten and cast outfor tyranny lies in the heart of
the child). He wrote: "Can the annals of mankind exhibit one single example, where rulers
overcharged with power, willingly let go the oppressed, though solicited and requested most
earnestly?" "A willing relinquishment of power is one of those things which human nature never
was, nor ever will be capable of:" "Shew me that age and country where the rights and liberties of
the people were placed on the sole chance of their rulers being good men, without a consequent
loss of liberty?" "This, Sir, is my great objection to the Constitution, that there is no true
responsibility and that the preservation of our liberty depends on the single chance of men being
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virtuous enough to make laws to punish themselves." "The Senate can, with the President [and
now Judges which was unthinkable in Patrick Henry's time], make treaties, that shall be the supreme
law of the land: They may make the most ruinous treaties; and yet there is no punishment for
them." (Patrick Henry June 5 and 7, 1788!1788-1789 Petersburg, Virginia edition of the Debates
and other Proceedings . . . Of the Virginia Convention of 1788)
6. "In the process of history man gives birth to himself [delivers, i.e. 'liberates' himself from God,
i.e. from the Father's authority]. He becomes what he potentially is [of his own flesh only], and he
attains what the serpent [the master facilitator of 'change']the symbol of wisdom and rebellion
promised, and what the patriarchal, jealous God of Adam did not wish: that man would become
like God himself [evaluating himself and the world around him according to his own carnal nature.
Man, not being God, i.e. righteous in and of Himself, can only evaluate himself and the world around
him according to his own carnal nature making himself subject only to his flesh, the world, and "the
prince of the power of the air" (Ephesians 2:2), perceiving himself "as God," 'righteous' in his own
eyes, i.e. thinking and acting according to his flesh only, therefore leaving himself dead in his sins]."
(Erich Fromm, You Shall Be As Gods)
It is not in our nature to worship who created us but rather to worship who feeds our flesh.
Children, by nature, do not concern themselves with were they will spend eternity, i.e. the soul, i.e.
the "there-and-then," but rather the satisfaction of their "felt" needs of the 'moment,' i.e. the flesh, i.e.
the "here-and-now." For the child, the eternity of the pleasures of the 'moment,' i.e. of the present,
supersedes the eternity of the future. Focus upon their "felt" needs of the 'moment,' the pleasures of
this life, and you "own" them, i.e. have their attention. Apart from the Father (Receiving and
Responding to the "here-and-now" and "there-and-then" consequences for our behavior) we are
simply children seeking after the gratifying things of the world, i.e. living in the eternal present, i.e.
"lusting" after the things that feed our flesh, i.e. living for the 'moment,' i.e. dying in our sins.
It is Christ Jesus, the only begotten Son of God, who calls us to the Father, i.e. making a way for us
to Him. He came in obedience to His Father, showing us, in His life, in His death, and in His
resurrection, His Father's love for us. "It is written, Man shall not live by bread alone, but by every
word that proceedeth out of the mouth of God." Matthew 4:4 "I can of mine own self do nothing:
as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the
Father which hath sent me." John 5:30 "For I have not spoken of myself; but the Father who sent
me, he gave me commandment what I should say, and what I should speak." John 12:49 "For
whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and
mother." Matthew 12:50 "Not every one that saith unto me, Lord, Lord, shall enter into the
kingdom of heaven; but he that doeth the will of my father which is in heaven." Matthew 7:21
"Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by
me." John 14:6 "Not that any man hath seen the Father, save he which is of God, he hath seen the
Father." John 6:46 "All things are delivered to me of my Father: and no man knoweth who the
Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal
him." Luke 10:22 Jesus declare: "I and my Father are one." John 10:30 "Jesus saith unto him,
Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me
hath seen the Father; and how sayest thou then, Shew us the Father?" John 14:9
"Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence:
shall we not much rather be in subjection unto the Father of spirits, and live?" Hebrews 12:9
"And call no man your father upon the earth: for one is your Father, which is in heaven."
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Matthew 23:9 "Behold, what manner of love the Father hath bestowed upon us, that we should be
called the sons of God: therefore the world knoweth us not, because it knew him not. Beloved, now
are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he
shall appear, we shall be like him; for we shall see him as he is." 1 John 3:1, 2
"Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and
take up his cross, and follow me." Matthew 16:24 "For by grace are ye saved through faith; and
that not of yourselves: it is the gift of God; not of works, lest any man should boast." Ephesians.
2:8, 9 "Casting down imaginations, and every high thing that exalteth itself against the knowledge
of God, and bringing into captivity every thought to the obedience of Christ;" 2 Corinthians 10:5
"and truly our fellowship is with the Father, and with his Son Jesus Christ." "He is antichrist,
that denieth the Father and the Son." 1 John 3:1, 22
7. The parents send their children out as ships, full of cargo they have placed within them, with the
children setting sail, defending and distributing their cargo. Bloom's agenda was (is) to take out the
parents' cargo and put his socialist cargo in instead. With the children convicted that their parent's
cargo is irrational, they come home, with their parents not perceiving there being any change in their
children until their children respond to their cargo as being irrelevant, the children now defending and
distributing the cargo of the ungodly, socialist (anti-parental authority) education system instead.
In Bloom's classroom every child must go from tradition (honoring the parent's authority) to
transformation (negating parental authority) through a period of "cognitive dissonance," called
transition, i.e. what I call micro-terrorism, i.e. internal terrorism where they are caught between
finding identity in the parent's authority (a "top-down" way of thinking and acting, i.e. of the soul, i.e.
the child depending upon the parent, i.e. man depending upon the Word of God and His Spirit, to
direct his ways) or in "the group" (an "equality" way of thinking and acting, i.e. of the flesh, i.e. in
harmony with an individual-social-nature spirit). Cognitive dissonance is "the lack of harmony
between what one does and what one believes." "The pressure [produced in the "group grade"
setting is] to change either ones behavior [seeking oneness with nature] or one's belief [submitting
(subjecting) himself, i.e. nature to parental authority]." (Ernest R. Hilgard, Richard C. Atkinson,
Harcourt, Introduction to Psychology)
In Bloom's classroom every child is in therapy, i.e. why Bloom called his Taxonomy a
"psychological classification system." Irvin Yalom described the therapeutic classroom, i.e. Blooms'
classroom experience for the students, this way: "The person [the student] must be helped to
reexamine many cherished assumptions about himself and his relations to others ["top down" vs.
"equal"]." "The familiar must be made strange; many common props, social conventions, status
symbols, and ordinary procedural rules are eliminated ..., and the individuals [the student's] values
and beliefs about himself are challenged." "To question the value or activities of the group, would
be to thrust himself into a state of dissonance. Long cherished but self-defeating beliefs and
attitudes may waver and decompose in the face of a dissenting majority...." "" few individuals,
as Asch has shown, can maintain their objectivity in the face of apparent group unanimity; and the
individual [the student] rejects critical feelings toward the group at this time to avoid a state of
cognitive dissonance." "The patient [the student] reenacts early family scripts in the group and, if
therapy [the classroom experience] is successful, is able to experiment with new behavior, to break
free from the locked family role he once occupied. the patient changes the past by reconstituting
it." "By shifting the groups attention from then-and-there [the family, i.e. the Father's authority]
to here-and-now [the group] material, he performs a service to the group focusing the group
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upon itself. Members must develop a feeling of mutual trust and respect and must come to value
the group as an important means of meeting their personal needs [a good grade]. Once a member
realizes that others accept him and are trying to understand him, then he finds it less necessary to
hold rigidly to his own beliefs; and he may be willing to explore previously denied aspects of
himself. Patients should be encouraged to take risks in the group; such behavior change results in
positive feedback and reinforcement and encourages further risk-taking. Members learn about the
impact of their behavior on the feelings of other members." (Irvin Yalom, Theory and Practice and
Group Psychotherapy)
Through the pressure of the "group grade" experience "The individual [student] accepts the new
system of values and beliefs by accepting belongingness to the group." (Kurt Lewin in Kenneth
Benne, Human Relations in Curriculum Change) "Prior to therapy the person [prior to Bloom's
classroom the student] is prone to ask himself 'What would my parents want me to do?' During the
process of therapy the individual comes to ask himself 'What does it mean to me?'" (Carl Rogers,
On Becoming a Person: A Therapist View of Psychotherapy) "We must develop persons who see
non-influenceability of private conviction in joint deliberations as a vice rather than a virtue. It is
in this sense that democratic planning for change must be anti-individualistic." (Kenneth Benne,
Human Relations in Curriculum Change) Theodor Adorno defines a "democratic type of
relationship" this way: "the ability of the subject to appraise his parents objectively, as contrasted
with an inclination to put the parents on a very high plane." (Theodor Adorno, The Authoritarian
Personality) If "equality," i.e. the nature of the child is to become the standard for social 'change' then
the parent's "top-down" way of thinking and acting must be negated in the thoughts and actions of the
students, negating parental authority in society. "Equality of Opportunity [socialism-globalism-
environmentalism] becomes ever greater with the weakening of family power." (James Coleman,
The Adolescent Society) It is Blooms' classroom that provided that "Opportunity."
Coleman added: "In the traditional society each child is at the mercy of his parents. The 'natural
processes' by which they socialize him makes him a replica of them." "Strengthening the family to
draw the adolescent back into it faces serious problems, as well as some questions about its
desirability." "Rather than bringing the father back to play with his son, this strategy would
recognize that society has changed, and attempt to improve those institutions designed to educate
the adolescent toward adulthood [therefore] one must know how adolescent societies function, and
beyond that, how their directions may be changed." "The family has little to offer the child in the
way of training for his place in the community." Hitler was told that he would not succeed. He
responded that he already had. He had the children in his "classroom."
Many teachers across this nation hate this process but do not speak out openly for fear of loosing
their jobs. As one teacher related to me, regarding her remark to a particular unruly class, i.e. "If you
don't settle down, I'm going to tell your parents." She was required to take two weeks of remediation
for her bad behavior, i.e. threatening the students with their parents' authority. As I have spoken on
this subject for the past seventeen years, going from coast to coast, when I first mention Bloom's
Taxonomies to my audience, if you were to take a picture of them at that moment you could tell who
were the teachers from the picture. While everyone else is staring at me, the teachers are smiling, i.e.
somebody knows what their training manual is, i.e. what their teacher certification is based upon,
what their school is accredited on, i.e. Bloom's Taxonomies.
This would be just some trivial information if it were not for the fact they (the Taxonomies) were
designed to destroy the sovereignty of this nation (the ideal being: by 'changing' how the children
think and act, i.e. their paradigm, through using the classroom environment'changing' it from
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teaching facts and truth to be accepted as is to the "building of humanist-socialist-globalist
relationships," i.e. using "higher order thinking skills" on morals and ethicsthe world can be
'changed'. As Karl Marx said: "Concerning the changing of circumstances [the world] by men, the
educator must himself be educated." "The changing of circumstances and of self can only be
grasped and rationally understood as revolutionary practice [praxis]." (Karl Marx, Thesis on
Feuerbach # 3) "The goal of revolutionary activity was understood as the unifying of theory and
praxis." ["unifying" the child's natural (carnal, worldly) thoughts and natural actions (impulses and
urges), i.e. along with all the other children in the classroom, and putting them into socialist action,
i.e. into praxis, negating the Father's authority, i.e. negating the restrainer of impulses and urges from
the mind of the people and from the face of the land] "By The Authoritarian Personality [Theodor
Adorno's Book, i.e. the paradigm or "Weltanschauung" of Bloom's Taxonomies] 'revolutionary' had
changed to 'democratic.'" (Martin Jay, The Dialectical Imagination) "We may call this new order
by the name of democratic socialism but the name does not matter." "All that matters is that the
opportunity for genuine activity be restored to the individual; that the purposes of society and of his
own become identical." (Erick Fromm, Escape from FreedomBloom's other "Weltanschauung")
"Only when the immediate interests [the worldly desires of the students] are integrated into a total
view [of 'changing' the world] and related to the final goal of the process [negating the Father's
authority] do they become revolutionary," (Gyrgy Lukcs, History & Class Consciousness"Class
Consciousness" is when the children see themselves as "one" people, i.e. victims oppressed by their
parents, as citizens oppressed by their leaders).
"Changing a group atmosphere [changing the traditional classroom environment into a "group
grade" environment] from autocracy [from parental authority] toward democracy [toward socialism-
globalism] through a democratic leadership [with the "help" of a facilitator of 'change'] means that
the autocratic followers must shift toward a genuine acceptance of the role of democratic followers
[the traditional minded students must willingly participate in (experiment with) socialism]." "It is of
utmost importance that the trainer of democratic leaders [the facilitator of 'change'] establish and
hold his position of leadership." "In a democratic process deviation [deviancy] is welcomed as a
possible source of improvement in common ways of thinking and acting." (Kenneth Benne, Human
Relations in Curriculum Change)
Not only are our religious rights (children under a Father's authority, man under God's authority)
under attack but so are our property rights, business rights, and even our right of life, liberty, and
pursuit of happiness. They are negated in such a system, with the right of happiness, i.e. pleasure, i.e.
"enjoyment, i.e. "lust" being "guaranteed" by the government, i.e. with man's carnal nature coming
first, 'justifying' whether one has the right of liberty or even life itself, depending upon whether they
stand in the way of universal pleasure (abomination) or have the potential of doing so or aid and abed
in its 'liberation.' This is the "objective" of Blooms' Taxonomies of Education Objectives, i.e. the
negation of the right of parental authority in the thoughts and actions of the children of the world,
'liberating' man from Godly restraint. Do not be fooled by the "smiling" faces of the children and the
"smooth talking" facilitators of 'change,' trying to seduce, deceive, and manipulate you into believing
that Benjamin Bloom (as Karl Marx) was more right than wrong. The tombstone of the demolition
expert can read "He was more right than wrong." The issue is he was (they were) dead wrong.
"There is a way that seemeth right unto a man, but the end thereof are the ways of death."
Proverbs 16:25
8. Abraham Maslow wrote: "Marxian theory needs Freudian-type instinct theory to round it out.
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And of course, vice versa."" "This is a realistic combination of the Marxian version & the
Humanistic. (Better add to definition of "humanistic" that it also means one species, One World.)"
(Abraham Maslow, The Journals of Abraham Maslow)
"The critique of religion ends in the doctrine that man is the supreme being for man; .... The
critique of religion ends with the categorical imperative to overthrow all conditions in which man is
a debased, enslaved, neglected, contemptible being." (Karl Marx, Critique of Hegel's 'Philosophy of
Right') "As the Frankfurt School wrestled with how to 'reinvigorate Marx', they 'found the
missing link in Freud'" (Martin Jay, The Dialectical Imagination) "Freud speaks of religion [man
seeking to please God as the child seeks to please his Father] as a 'substitute-gratification' the
Freudian analogue to the Marxian formula, 'opiate of the people.'" (Norman O. Brown, Life
Against Death: The Psychoanalytical Meaning of History)
"Psychoanalysis must treat religion [man having faith in God as a child has faith in his father,
obeying His commands and accepting his chastening when he disobeys] as a neurosis." "The
bondage of all cultures to their cultural heritage is a neurotic construction." "Parental discipline,
religious denunciation of bodily pleasure, . . . have all left man overly docile, but secretly in his
unconscious unconvinced, and therefore neurotic [i.e., man's sinful nature prevails despite the law
of God, therefore that which comes naturally to man, his sinful nature must be made the law of the
land]." "Neurotic symptoms, with their fixations on perversions and obscenities, demonstrate the
refusal of the unconscious essence of our being to acquiesce in the dualism of flesh and spirit,
higher and lower." (Norman O. Brown, Life Against Death: The Psychoanalytical Meaning of
History) "Every neurosis is an example of dynamic adaptation; it is essentially an adaptation to
such external conditions as are in themselves irrational and, generally speaking, unfavorable to the
growth of the child [naturally, 'rationality' and 'favorability' to the child is based upon his 'feeling's of
the 'moment,' not upon his parent's commands which inhibit or restrain them]." (Erich Fromm,
Escape from Freedom)
"In psychology, Freud and his followers have presented convincing arguments that the id [the
child's impulses and urges of the 'moment'], man's basic and unconscious nature, is primarily made
up of instincts which would, if permitted expression, result in incest, murder, and other crimes.
The whole problem of therapy, as seen by this group, is how to hold these untamed forces in check
in a wholesome and constructive manner, rather than in the costly fashion of the neurotic [how can
you "hold "incest, murder, and other crimes" "in check" for the "betterment" of society, rather than
"repress" them, defending parental authority, i.e. crime can be "used" to gain access into the
community of interest for the 'purpose' of 'change," i.e. "The community of interest generated by
crime, disorder and fear of crime becomes the goal to allow community policing officer an entree
into the geographic community." (Robert Trojanowicz, The meaning of "Community" in Community
Policing)]." (Carl Rogers, On becoming a person) "For Marx, man's being & consciousness are
determined by the structure of his society." "Third-Force psychology is also epi-Marxian in these
senses, i.e., including the most basic scheme as true-good social conditions are necessary for
personal growth, bad social conditions stunt human nature, material conditions are pre-potent over
spiritual ones [the child's nature, to be at-one-with nature, in pleasure, in the 'moment,' existed before
the Father's first command and threat of chastening, restraining it], & SA [Self-Actualized"Self-
actualizing people have to a large extent transcended the values of their culture. They are not so much
merely Americans as they are world citizens, members of the human species first and foremost."
(Abraham Maslow, The Further Reaches of Human Nature)] potentials, religious, laws, philosophy,
ideology, are in fact all by-products of basic social & economic conditions, while cutting out the
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dogmatic Marxian a priori crap. This is to say, one could reinterpret Marx into a self-actualization-
fostering Third- and Fourth-Force psychology-philosophy. And my impression is anyway that this
is the direction in which they are going now." "The whole discussion becomes species-wide, One
World, at least so far as the guiding goal is concerned. To get to that goal is politics & is in time and
space & will take a long time & cost much blood." (Abraham Maslow, The Journals of Abraham
Maslow) "My work on motivations come from the clinic, from a study of neurotic people. This
carry-over from the study of neurosis to the study of labor in factories is legitimate. These are
articles of faith rather than articles of final knowledge." (Abraham Maslow, Maslow on
Management)
9. "Social control is most effective at the individual level. The personal conscience is the key
element in ensuring self-control, refraining from deviant behavior even when it can be easily
perpetrated. The family, the next most important unit affecting social control, is obviously
instrumental in the initial formation of the conscience and in the continued reinforcement of the
values that encourage law abiding behavior." (Dr. Robert Trojanowicz The meaning of
Community in Community Policing) While Trojanowicz recognized the effect parents have in the
development of the conscience he also knew that if "community" was to become the focus of thought
and action, the interests of the parents, which superseded the standards they establish for their
children in the home, had to be brought into play. By finding this exception to the rule, where the
parents compromised for the sake of family associations outside the home, i.e. community
participation, "community" could be "identified." His focus was therefore upon "identifying" the
compromise which was "necessary" if "community" was to be initiated and sustained. This was the
only pathway which could be taken if a world of 'change' was to become 'reality.' "... once you can
identify a community, you have discovered the primary unit of society above the level of the
individual and the family that can be mobilized to take concerted action to bring about positive
social change." Carl Rogers, regarding "positive social change," wrote: "'Now that we know how
positive reinforcement works [dialoguing opinions, i.e. "feelings" and "thought's" to a consensus, i.e.
to a "feeling" or sensation of "oneness," i.e. a Heresiarchal Paradigm of 'change', i.e. of revolution],
and why negative doesn't' [preaching and teaching truth to be accepted "as given," and chastening
when it is rejected, i.e. a Patriarchal Paradigm of revelation, i.e. of "It is written ..." and "Because I
said so," i.e. engendering a "guilty conscience" for disobedience] ... 'we can be more deliberate and
hence more successful in our cultural design. We can achieve a sort of control under which the
controlled, though they are following a code much more scrupulously than was ever the case under
the old system, nevertheless feel free. They are doing what they want to do, not what they are
forced to do. That's the source of the tremendous power of positive reinforcement!there's no
restrain and no revolt. By a careful design, we control not the final behavior, but the inclination to
behavior!the motives, the desires, the wished. The curious thing is that in that case the question
of freedom never arises." (Carl Rogers, on becoming a person: A Therapist View of Psychotherapy)
10. George Hegel wrote: "The child, contrary to appearance, is the absolute, the rationality of the
relationship; he is what is enduring and everlasting, the totality which produces itself once again as
such." (George Hegel, System of Ethical Life) Karl Marx wrote: "Once the earthly family is
discovered to be the secret of the holy family [with the Son being obedient to His Father's authority in
all things, even unto death], the former must itself be annihilated theoretically and practically."
(Karl Marx, Feuerbach Thesis #4) Sigmund Freud wrote: "'It is not really a decisive matter
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whether one has killed one's father or abstained from the deed,' if the function of the conflict and
its consequences are the same." (Herbart Marcuse explaining Freud's historiography in his book,
Eros and Civilization: a psychological inquiry into Freud) "... the hatred against patriarchal
suppressiona barrier to incest, ... the desire (for the sons) to return to the mother [to be
at-one-with nature, i.e. following after their natural urges and impulses of the 'moment']culminates
in the rebellion of the exiled sons, the collective killing and devouring of the father, and the
establishment of the brother clan," (Herbart Marcuse explaining Freud's historiography in his book,
Eros and Civilization: a psychological inquiry into Freud)
According to Norman O. Brown, a contemporary of Herbart Marcuse: "Freud, Hegel, ... are, like
Marx, compelled to postulate external domination and its assertion by force in order to explain
repression.... Therefore the question confronting mankind is the abolition of repression in
traditional Christian language, the resurrection of the body [the 'liberation' of the child from
parental authority, the 'liberation' of man's carnal nature from Godly restraint]. The resurrection of
the body is a social project." "In the words of Thoreau: 'We need pray for no higher heaven than
the pure senses can furnish, a purely sensuous life. Our present senses are but rudiments of what
they are destined to become.'" "We must return to Freud and say that incest guilt [the Father's
authority engendering a "guilty conscience" in the child while he is doing (or thinking about doing)
that which comes naturally, i.e. becoming at-one-with the world in pleasure, i.e. following after his
carnal nature, i.e. satisfying his urges and impulses of the 'moment, i.e. "lusting" after the things of the
worldFreud considered children as being sexually active, just not able to procreate] created the
familial organization." "Eros is the foundation of morality." "The basic structure of Freuds
thought is committed to dialectics [the child's mind and behavior 'liberated' from parental authority,
i.e. man's mind and behavior 'liberated' from Godly authority, i.e. being purely of and for himself, i.e.
of "human nature" only, individually and socially]." "His finest insights are incurably
'dialectical.'" (Norman O. Brown, Life Against Death: The Psychoanalytical Meaning of History)
Erick Fromm, a Transformational Marxist, wrote: "Both the sadistic [the Father chastening His
child because of His child's disobedience to His commands, i.e. the initiator of pain who loves the
child by preventing him from being "normal," i.e. becoming at-one-with the world in pleasure, in the
'moment,' i.e. of the world only] and the masochistic [the child accepting His Father's chastening of
him for his disobedience, i.e. the child loving the source of pain which prevents him from being
"normal," i.e. of the world only] trends are caused by the inability of the isolated individual to stand
alone and his need for a symbiotic relationship to overcome this aloneness." [Fromm believed that
man could] "not take the last logical step, to give up 'God' and to establish a concept of man as a
being who is alone in the world, but who can feel at home in it if he achieves union with his fellow
man and with nature." "All that matters is that the opportunity for genuine activity be restored to
the individual [the child]; that the purposes of society [the group] and of his own become
identical." "We are proud that in his conduct of life man has become free from external
authorities, which tell him what to do and what not to do." "Man is free from all ties binding him
to spiritual authorities, but this very freedom leaves him alone and anxious, overwhelms him with a
feeling of his own individual insignificance and powerlessness." (Erich Fromm, Escape from
Freedom) This from the man Bloom built his Taxonomies upon.
In other words, without society ("the group") become the refuge for the individual (the student) he
can never come to be himself as he is, i.e. "normal," i.e. of nature only. "It is not individualism that
fulfills the individual, on the contrary it destroys him. Society is the necessary framework through
which freedom and individuality are made realities." (Karl Marx) "The real nature of man [of the
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child] is the totality of social relations [of group identity]." (Karl Marx, Thesis on Feuerbach # 6)
"Freud noted that patricide [the negation of the Father's authority, i.e. the child hating the Father
and striking out at Him when He inhibits or blocks him from having his hearts carnal desire, i.e. the
child's hatred of the Father authority 'driving' him to kill the Father at that 'moment,' if he could] and
incest [the 'liberation' of the child's body, i.e. where the child can become at-one-with the world, in
pleasure, in the 'moment,' with no fear (consciousness) of "reprisal" by the Father] are part of mans
deepest nature." (Irvin D. Yalom, Theory and Practice and Group Psychotherapy)
As noted by Max Horkheimer, the director of the Frankfurt School: "Protestantism ["the
priesthood of all believers," i.e. doing your best as unto the Lord] was the strongest force in the
extension of cold rational individualism." (Max Horkheimer, Vernunft and Selbsterhaltung, in
Martin Jay The Dialectical Imagination: The History of the Frankfurt School and the Institute of
Social Research 1923-1950) Without undoing the effects of Protestantism (individualism under God,
i.e. children obeying their parents "in the Lord"), the world can not be 'changed.' "Human
consciousness can be liberated from the parental complex only by being liberated from its cultural
derivatives, the paternalistic state and the patriarchal God." (Norman O. Brown, Life Against
Death: The Psychoanalytical Meaning of History) It is what Hegel, Marx, Freud had in mind.
11. "What we call 'conscience' perpetuates inside of us our bondage to past objects [parental
authority] now part of ourselves : the super-ego 'unites in itself the influences [the child's own
"feelings"] of the present and of the past.'" "The guilty conscience is formed in childhood by the
incorporation of the parents and the wish to be father of oneself." (Norman O. Brown, Life
Against Death: The Psychoanalytical Meaning of History) By making the conscience "doing right
and not wrong" subject to the child's feelings of the 'moment,' the conscience, as defined by a
traditional way of thinking is 'change' to the super-ego of the transformational way of thinking,
making "conscience" subject to the present situational (relative, i.e. adaptable to 'change'), in effect
searing the conscience, calling it a super-ego so as not to make it sound so harsh (or bad). "It is a
function of the ego [the will of the child] to make peace with conscience [doing right and not
wrong], to create a larger synthesis within which conscience, emotional impulses, and self [doing
right and not wrong, impulses and urges of the 'moment,' and the doing what the person or child wants
to do] operate in relative harmony." "When this synthesis is not achieved, the superego has
somewhat the role of a foreign body within the personality, and it exhibits those rigid, automatic,
and unstable aspects discussed above." (Theodor Adorno, The Authoritarian Personality) "When
we learn to silence the inner voice [the conscience, i.e. the voice of the Father in the child] that
judges yourself and others, there is no limit to what we can accomplish, individually and as part of
a team. Absence of judgment makes you more receptive to innovative ideas." (Michael Ray in
Abraham Maslow, Maslow on Management)
In this light it does not take long to know what Bloom's intent was in formulating his curriculum
for the classroom: "The superego is conceived in psychoanalysis as functioning substantially in the
same way as the conscience [some external source, i.e. either the parent (one) or "the group" (the
many as one) controls the voice within the child]." "Superego development is conceived as the
incorporation of the moral standards of society." "Therefore the levels of the Taxonomy should
describe successive levels of goal setting appropriate to superego development." (David Krathwohl,
Benjamin S. Bloom, Taxonomy of Education Objectives Book 2 Affective Domain 1964)
12. Bloom was concerned that if the local teachers created the test, traditional, i.e. local objectives
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would prevail within the classroom. Therefore it was essential that tests be created outside the local
school system to guaranty uniformity in objectives across the nation, as well as around the world. It
was therefore necessary that only those who created the tests be the ones who evaluate themlocal
evaluation would only "get in the way" of Bloom's objectives, i.e. prevent social 'change.' Bloom
wrote: "teachers yield[ing] control over objectives to the examiners will enable students to grow
in ways specified by the objectives." " places educational direction [and control] in the hands of
a small number of instrument makers." (David Krathwohl, Benjamin S. Bloom, Taxonomy of
Education Objectives Book 2 Affective Domain 1964) By collecting information (portfolios) on
children (do not kid yourself, that is what is going on at the national level), their interests (including
their way of thinking) can be sold to politicians, businesses, etc. Knowing the general interests
(paradigm) of each school district, politicians and businesses they can more easily determine how to
"market" to their local (specific) "felt" needs, i.e. knowing beforehand whether or not it is worth their
effort, i.e. money and time and if it is how to do it. After all it is all about money and control (at least
at the Federal level). Is it not?
Theodor Adorno, in his book The Authoritarian Personality, described the testing method used to
compile information on the students, determining through their answers where on the spectrum of
'change' (prejudiced to tolerant) they were. He also explains that taking the test itself had a direct
effect upon the test taker himself, that taking the test itself would change the student's way of
thinking, i.e. that the test allowed access into his thought process, bypassing his resistance to divulge
his "feelings," allowing him to express himself, i.e. share his "feelings" more openly. Adorno wrote:
"The individual may have 'secret' thoughts which he will under no circumstances reveal to anyone
else if he can help it." "To gain access is particularly important, for precisely here may lie the
individual's potential for democratic or antidemocratic thought and action in crucial situations."
"Subjects were never told what was the particular concern of the questionnaire." "The statements
conveyed little or nothing to the subject as to the nature of the real question being pursued." "The
questions are not ambiguous in their formal structure, but in the sense that the answers are at the
level of emotional expression and the subject is not aware of their implications." "A natural step in
the present study, therefore, was to conceive of a continuum extending from extreme conservatism
to extreme liberalism and to construct a scale which would place individuals along this
continuum." "Liberals tend to view social problems as symptoms of the underlying social structure,
while conservatives view them as results of individual incompetence or immorality. In short, political
problems tend to be seen in moral rather than sociological terms." "Item 22 was intended to measure
this trend. 'A political candidate, to be worth voting for, must first and foremost have a good
character, one that will fight inefficiency, graft and vice.'" High scores on his test revealed a
'conservative' mindset. Low scores revealed a 'liberal' mindset. "Low score ... left-of center
viewpoints ... a tendency to think in sociological rather than moral-hereditarian terms; a tendency to
identify with labor and the 'common man' and to oppose the power of business; support for extension
of the political and economic functions of government." "E. Fromm (42), E. H. Erikson (25), A.
Maslow (79), M. B. Chisholm (18), and W. Reich (96) are among the writers whose thinking about
authoritarianism has influenced our own." Bloom built his Taxonomy with this information
(paradigm) gathering procedure in mind. Although Adorno's theory, regarding prejudice has been
proven false, i.e. not all "conservatives" are racists as he projected in his research, his method of
collecting information on students, for the purpose of identifying and 'changing' their paradigm, has
gone on unabated. It is big business today.
Regarding "authoritarianism," i.e. children who are loyal to parental authority (the patriarchal
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paradigm), Abraham Maslow wrote: "I have found whenever I ran across authoritarian students
that the best thing for me to do was to break their backs immediately." "The correct thing to do
with authoritarians is to take them realistically for the bastards they are and then behave toward
them as if they were bastards." (Abraham Maslow, Maslow on Management) So much for your
"friendly" classroom. Do you want your child to be treated this way? Many are, in Bloom's, "group
graded," Common Core classroom. Since the classroom is an environment of therapy, Irvin Yalom
explains what happens to the "deviant," in this case the "authoritarian" student (the child who remains
loyal to the Father's authority) who refuses to participate in the process of 'change.' Regarding the
"deviant" Yalom writes: "One of the most difficult patients for me to work with in groups is the
individual who employs fundamentalist religious views in the service of denial." "Communication
toward a deviant is very great initially and then drops off sharply as the group rejects the deviant.
Eventually, the group will extrude the deviant. They may smile at one another when he speaks or
behaves irrelevantly; they will mascot him, they will ignore him rather than invest the necessary
time to understand his interventions." (Irvin Yalom, Theory and Practice and Group
Psychotherapy) This is a period, which I call "micro-terrorism," where the student is caught between
what he believes is right and group approval, a condition better known as cognitive dissonance where
the student is pressured (bullied by the class and/or teacher, i.e. the facilitator of 'change') to 'change'
his loyalty from doing what is right (according to his parents) to doing what is "good" for "the group."
The counselor (the "educator," i.e. the facilitator of 'change') wants to "convert" the "deviant" and
will attempt to bring him into the "fold," encouraging "the group" to join with him in doing so. The
pathway to 'change' is through the persons "conversion" to "group think," otherwise neutralization
(having everyone dialogue their opinions will pressure him to either accept his position or belief as an
opinion, force him to be silent, i.e. refusing to cooperate with the 'investigation' of his "mental-social"
health, voice disagree with the process, or "raise his voice" in opposition), marginalization (through
the striving for consensus the 'resistor' to change' will become isolated, i.e. his friends will encourage
him to "give up" and "give in," their concern being "collateral damage," i.e. their being 'labeled' as
being associating with him and his "attitude") will either "convert" him, i.e. bring him into the fold or
negate him, i.e. remove him or "encourage" him leave on his own, 'labeling' him as being a 'resistor'
to 'change,' i.e. not a "team player," i.e. "psychological."
The key to decoding the different tests is that opinion based tests gather information on how you
"feel" and what you "think" in the 'moment' (your adaptability to 'change') regarding social issues,
while what you "know" questions gather just that, i.e. your position (knowledge) on a particular
subject. The answers are in the questions. How you frame the question engenders the answer. Ask a
"How do you 'feel' about ...?" or a "What do you 'think' about ...?" (or in past tense, "did" you "feel"
or "think") i.e. opinion seeking question and you get an "I feel that ...." and "I think that ...." i.e.
opinion answer. Ask a "What do you know about ...?" question and you get an "I knowing that ...." or
"I don't know." answer. The first two questions carry no Father's authority in them. The last one more
than likely does. When it comes to ethical and moral (socialist) issues, just taking the opinion test has
a direct effect upon your child, i.e. 'liberalizing' him. If you want to gain access to a persons private
life, ask them how the "feel" and what they "think" based questions. It is the pathway to 'change,' i.e.
'changing their paradigm. It is what "higher order thinking skills" in morals and ethics, i.e. Bloom's
Taxonomies are all about, 'changing' how your children thinks, while taking the test.
Giving a student a test question, for example, where, in a story, a child is "enjoying" her time in the
back yard, with her mother eventually "emphatically" telling her to come in, with the girl staying in
the back yard, continuing to "enjoy" the day, with the four test questions only asking her what things
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she was "enjoying," i.e. giving no mention of the mother's command, will change the child while
taking the test, i.e. setting "enjoyment" of nature over and against parental authority, the "new"
authority, i.e. the test creator 'justifying' such behavior in the child's mind through the answers given
to select from. Lawrence Kohlberg's dilemma questions were organized to do the same thing, i.e.
'change' the student while participating in the "situation," 'justifying' the compromise required to
answer the question. Lawrence Kohlberg's dilemma questions are designed to pit the child's desire to
survive (and/or the group's survival) over and against his belief, i.e. negating his Father's values and
beliefs, i.e. negating (suspending) His "Thou shalt" and "Thou shalt not" way of thinking and acting
in his thoughts and actions in the current "situation." Kohlberg's six step 'change' of the person's
paradigm was from obedience to God or to the parent to "Cosmic principles or pantheism: 1.
Obedience, 2. Fairness, 3. Mutual Trust, 4. Maintain Social System, 5. Autonomous Moral
Action, 6. Cosmic Principles/Pantheistic." (Lisa Kuhmerker, The Kohlberg Legacy for the Helping
Profession) As explained in the Harvard Graduate
School of Education News: "Kohlberg found that
young children assumed that they had no choice but
to obey rules handed down by powerful authorities."
"But once children realize that more than one way of
doing things exists, they move to making moral
decisions from a position of self-interest (Stage 2).
Furthering individual relationships becomes the
main concern in Stage 3, whereas by Stage 6, a
person works for a moral societyfor justiceto the
point of disobeying unjust laws." If you believe in
absolutes, i.e. in obeying God and/or in children
obeying their parents then there are no right answer to Kohlberg's dilemma questions except not to
answer them, i.e. not to participate (and get a bad grade).
This being the case, evaluation of where a student is along the continuum of 'change' is essential if
'change' is to be not only initiated by also sustained. "Objectives based evaluation," which is used by
the Pentagon (introduced to it by Ralph Tyler, Bloom dedicated his Taxonomy too TylerTyler
wrote: "Educational philosophies in a democratic society are likely to emphasize strongly
democratic values. These four values are: The importance of every human being. Opportunity for
wide participation in social groups in society. Encouragement of variability of life styles. Faith in
intelligence rather than authority." Ralph Tyler in Frank Brown, Education for Responsible
Citizenship), became the basic "tool of evaluation" for ESEA (the Elementary and Secondary
Education Act) in 1969, with federal funding depending upon how affective schools are in
implementing Bloom's Taxonomies in their classrooms, with state testing providing that information
(testing "low-level," i.e. traditional values and "high-level," i.e. socialist values, i.e. where along this
spectrum the student's are at the time, with funding based upon their moving in the "right" direction).
By the 1980's the Taxonomies were being "updated" (by Marzano) to overcome the deficiencies
revealed by "A Nation at Risk," with "No Child Left Behind" (we will not leave any child behind, still
subject to their parent's authority) and "All Children At Risk" (unadaptable to 'change,' still holding
onto their parent's traditional way of thinking and acting) becoming the mantra of the day.
It seems innocent (at least the one's creating the test questions want you to feel and think it is
innocent, i.e. they are innocent). Like the "innocent" bystander in the garden in Eden, i.e. the master
facilitating of 'change,' saying "I didn't do anything wrong, I just gave them some suggestions that
36 of 38 6/21/14, 2:59 AM
they had not considered before. They, naturally following their own inclinations, are the one's who
carried them out." But it is not innocent. It is wicked, perpetrated by the father of lies.
By using opinion questions (polls, surveys, and feasibility studies), political and social institutions
can "make customers," i.e. keep their "customers" coming back supporting them (and the system)
without the "customers" knowing what is happening to them, i.e. how they are being seduced,
deceived, and manipulated for political-financial gain. "We know how to change the opinions of an
individual in a selected direction, without his ever becoming aware of the stimuli which changed
his opinion." "We can predict ... whether they tend to be prejudiced [absolutist's] or unprejudiced
[relativist's]." "We know how to influence the buying behavior of individuals by setting up
conditions which provide satisfaction for needs of which they are unconscious, but which we have
been able to determine." "our potential ability to influence or control the behavior of groups. If
we have the power or authority to establish the necessary conditions, the predicted behaviors will
follow." (Carl Rogers, on becoming a person: A Therapist View of Psychotherapy)
Give the test creators and examiners the "power and authority" and they will do (control) the rest,
i.e. keeping you and your children under their "power and authority" for the "betterment" of society,
i.e. for their personal gain (why "politicians," "businesses," "educators," "ministers," the media, etc.
i.e. those who have sold their soul to the system support the process of 'change'). By keeping the test
creators local, i.e. keeping the questions under your local watchful eyes, you can maintain your
'liberties,' otherwise your "civic servants" will no longer "serve and protect" your inalienable rights
(the individual, under God, i.e. the child, under the parent's authority) but "human rights" (socialism-
globalism-environmentalism, i.e. "the community" of 'change'). The test questions (polls, surveys,
and feasibility studies) are important. They are the eye of the beast. Therefore they will be protected,
i.e. kept from your eyes at all cost, i.e. the test creators giving you only what they want you to see, to
keep your "trust" in them. "Cursed is the man who trust in man and maketh flesh his arm, and
whose heart departeth from the LORD. Blessed is the man that trusteth in the LORD, and whose
hope the LORD is." Jeremiah 17:5, 7
13. We either define oppression by the standards of Karl Marx (humanism, i.e. the impulses and
urges of the children) or by the standards of God (religion, i.e. the authority of the Father, i.e. the
parents). Karl Marx believed: "Religion [the children accepting the Father's authority over them,
directing their steps] is the sigh of the oppressed creature, the sentiment of a heartless world, and
the soul of soulless conditions. It is the opium of the people." (Karl Marx, Selected writings in
Sociology and Social Philosophy, translated by T. B. Bottomore) Paulo Freire, following in suit,
wrote: "How can the oppressed, as divided, unauthentic beings, participate in developing the
pedagogy of their liberation? Only as they discover themselves to be 'hosts' of the oppressor can
they contribute to the midwifery of their liberating pedagogy. As long as they live in the duality in
which to be is to be like and to be like is to be like the oppressor, this contribution is impossible. The
pedagogy of the oppressed is an instrument for their critical discovery that both they and their
oppressors are manifestations of dehumanization. In order for the oppressed to be able to wage the
struggle for their liberation, they must perceive the reality of oppression not as a closed world from
which there is no exit, but as a limiting situation which they can transform." (Paulo Freire,
Pedagogy of the Oppressed) The issue, for Freire (and Bloom), was not just getting the children
away from the parent, i.e. by simply getting rid of the parent, but also how to get the parent (the
parent's "top-down," "right-wrong" way of thinking and acting) out of the child, and thereby get
Godly restraint, i.e. the "oppressing" of "human nature," out of society. The end result is that either
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the parents "cast out" the children of revolution, i.e. those of dialectic 'reasoning' or the children of
dialectic 'reasoning' will put into praxis the killing of them, doing it with no "guilty conscience," it is
the only way it can be.
While the world seeks to oppress you, you don't need to be depressed. The only reason you
become depressed is because "God is not doing it your way." Do it his way: "Trust in the Lord with
all thine heart, and lean not unto thine own understanding. In all thy ways acknowledge him,"
letting him direct your paths. Proverb. 3: 5-6 and you won't be depressed, having instead the joy,
love, and peace of the Lord.
Institution for Authority Research, Dean Gotcher 2014
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